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THE PLEASANTNESS
OF
A RELIGIOUS LIFE
OPENED AND PROYBD:
BY MATTHEW HENRY.
Author of the Exposition of the Holy Scriptures.
•J.
BOSTON:
PUBLISHED BT PEIRCE AND WILUAMS.
PHILADELPHIA :
TOWSR, J. D. & M. HOGAN.
THE PLEASANTNESS
OP A
RELIGIOUS LIFE.
** Her ways are ways of pleasantness, and aH her paths are
peace/' Prov. iii. 17.
True religion is often in Scripture, and par-
ticularly in this book of the Proverbs, represent-
ed and recommended to us under the name and
character of * Wisdom,' because it is the high-
est improvement of human nature, and the best
and surest guide of human life. It was one of
the first and most ancient discoveries of God's
mind to the children of men. When God made
a * weight for the winds' and a ' decree for the
rain,' when he brought all the other creatures
under the established rule and law of their crea-
tion, according to their respective capacities,
then he declared this to man, a reasonable
4 THE PLEASANTNESS OF
creature, as the law of his creation. " Behold,
the fear of the Lord, that is wisdom and to de-
part from evil is understanding/' Job xxviii, 28.
The great men of the world who engross its
wealth and honors, are pretenders to wisdom,
and think none to do so well for themselves as
they ; but, though their neighbors applaud them,
and " their posterity," who reap the friiit of this
worldly wisdom, ** approve their sayings," yet
" this their way is their folly ;" and so it will
appear, when God himself shall call them * Fools,'
and require their souls. Th^earned men of the
world were well-wishers to wisdom, and modest-
ly called themselves ** Lovers of Wisdom ;" and
many wise principles we have from them, and
wise precepts, and yet their philosophy failed
them in that in which man's great duty and in-
terests lies — ^acquainting himself with his Mak-
er, and, keeping up communion with him ; here-
in they that ^' professed themselves to be wise,
became fools," and " the world by wisdom knew
not God."
But true Christians are, without doubt, the
truly wise men. They understand themselves
best, and on which side their interest lies, who
give up themselves to the conduct of Christ and
A RBLIGIOUS LIFE. (p
his word and Spirit ; who consult his oracles,
and govern themselves by them, which are in-
deed the true oracles of reason. Men never
begin to be wise, till they begin to be religious ;
and they then leave off to be wise, when they
leave off to do good.
Now to recommend to us the study and prac-
tice of this true wisdom, to bring us into a wil-
ling subjection to her authority, and to keep us
to. a conscientious observance of her dictates, the
great God is here, by Solomon, reasoning with
us, from those topics which, in other cases, are
cogent and commanding enough. Interest is the
great governess of the world. Every cme is for
what he can get, and therefore applies himself to
that which he thinks he can get by. The com-
mon inquiry is, " Who will show us any good V*
We would all be happy, would all be easy.
Now it is here demonstrated by eternal Truth
itself, that it is our interest to be religious ; and
therefore religion deserves to be called wisdom,
because it teaches us to do well for ourselves.
And it is certain, that the way to be happy, that
is, perfectly holy hereafter, is to be holy, that is, .
truly happy now. It is laid down for a prince
pie here, '^ Happy is the man that findeth wiso
O THE FLtAtBAJfTNlSS OF
dom/' that finds the principlea and habits of it
planted in his own soul by divine grace ; that,
having diligently sought, has at length found,
that " pearl of great price."
This is that which the text speaks of. We
are here assured, that the ways of religion are
ways of pleasantness ;" as if pleasantness were
confined to those ways, and not to be found any
where else ; and as if the pleasantness arose not
fi-om any foreign circumstance, but firom the in-
nate goodness of the ways themselves. Or it
denotes the superlative pleasantness of religion ;
it is as pleasant as pleasantness itself.
Wisdom's ways are so; that is, the ways
which she has directed us to walk in, the ways
of her commandments. They are such, that if
we keep close to them, and go on in them, we
shall certainly find true pleasure and satisfao*
tion.
It is added, that '' all her paths are peace."
Peace is sometimbs put for all good ; here tome
take it for the good of safety and protection.
Many ways are pleasant ; they are clean^ and
look smooth ; but they are dangerous, either not
sound at bottom, or beset with thieves : but tke
ways of wisdom have in them a holy security, aft
A RSLIOIOUS LIFE. 7
well as a holy serenity ; and they that walk in
them, have God himself for their " shield" as
well as their " sun/' and are. hot only joyful in
the hope of good, but are, or may be, " quiet"
also ^* from the fear of evil." But we may take
it for the good of pleasure and delight ; and so
it imports the same as the former part of the
verse, s As there is " pleasantness" in wisdom's
ways, so there is ** peace" in all her paths.
There is not only peace in the end of religion,
but peace in the way. There is not only peace
provided as a bed, for good men to lie down in
at night, w'hen their work is done, and their war*
fare is acc6mplished, but there is also peace pro-
vided as a shade, for good men to work in all
day, that they may not only do their work, but
do it with delight ; for even the '' work of right-
eousness," as well as its reward, ''shall be
peace ;" and the immediate " effect of righteous-
ness," as well as its issue at last, " quietness and
assurance hr ^ver." Isaiah xxxii, 17.
There is not only this peace in the way of re-
ligion in general, but in the particular ** paths"
of that way. View it in the several acts and
instances of it, in the exercise of every grace, in
the performance of every duty, and you will find,
8 THE PLEASANTNESS OF
that what is said of the body of Christianity, is
true of every part of it-r-it is*peace. Look into
all the paths of wisdom, make trial of them all,
and you will find there are none to be ex-
cepted, none to be quarrelled witfi. They are
ail uniform, and of a piece. The same golden
thread of peace and pleasure runs through the
whole web of serious godliness.
We cannot say so of this world, that all its
paths are peace^ however some of them may pre-
tend to give thq^mind a little satisfaction. Its plea-
sures have their allays. That which one thing
sweetens, another comes presently and embitters.
But as there is an universal rectitude in the princi-
ples of religion, as " all its precepts concerning
all things are right ;" so there is an universal
peace and pleasure in the practice of religion.
All our paths, if such as tliey should be, will be
such as we could wish.
The doctrine, therefore, contained in these
words, is this — true piety has true pleasure in it ;
or thus^ — the ways of religion are pleasant and
peaceful ways.
A REUGI0U9 LIFE. V
CHAPTEfl I. '
THE EXPLICATION OF THE DOCTRINE.
It is a plain truth which we have here laid
down, and there is little in it that needs explica-
iion. It were well for us, if we would but as
readily subscribe to the certainty of it, as we
apprehend the sense and meaning of it. . Nor
will any complain, that it is hard to be under-
stood, but those who know no other pleasures
than those of sense, and relish no other, and
therefore resolve not to give credit to it. Those
who think, ' How can this be, that there should
be pleasure in piety?' will be ready to ask,
' What is the meaning of this doctrine V and to
call it ^' a hard saying.'' *
You know what pleasure is. I hope you
know, in some degree, what the pleasure of the
mind is, a pleasure which the soul has the sensa-
« tion of. And do you not know, in some degree^
what piety is, a due regard to a God above us,
' and having the eyes of the soul ever lifted up
unto him ? Then you know what I mean when
I say, that there is an abundance of real pleasure
10 THE PLEASANTNESS OF
and satisfaction in the ways of religion and god-
liness.
I. But to help yoit a little in the understand-
ing of it, and to prevent mistakes, observe, first,
that I speak of true piety, and of that as far as it
goes.
1. Hypocrites are very much strangers to the
delights and pleasures of religion ; nay, they are
altogether sd, for it is joy which those strangers
do not intermeddle with. Counterfeit piety can
never bring in true pleasure. He that acts a part
upon a stage, though it be the part of one that is
ever so pleasant, though hie may exhibit the
pleasantness well, does not experience it. The
pleasures of God's house lie not in the outer
courts, but within the veil. None know what
the "peace of God" means, but those who are
under the dominion and operation of his grace ;
nor can any that " deny the power of godliness,"
expect to share in the pleasures of it. " When
wisdom enters into thine heart,'' takes possession
of that, and becomes a living, active principle
there, then, and not till then, it is " pleasant unto
thy soul." Prov. ii. 10. They who aim at no
more than the credit of religion before men,
justly fall short of the comfort of it in themselves.
A RELIGIOUS LIFE.
11
Hypocrites have other things that they delight
in — the satisfactions of the world, the gratifica-
tiqns of sense ; and these put their mouths out of
taste for spiritual pleasures, so that they have no
pleasure in them. They who have their hearts
upon the marketings, are weary of the "new
mooiis" and the " sabbaths." Amos viii. 5. With
good reason therefore does Job ask, " Will the
hypocrite delight himself in the Almighty?''
No ; his soul takes its ease in the creature, and
returns not to the Creator as its rest and home.
Some transitory pleasure a hypocrite may ha?e
in religion, from a land-flood of sensible affec-
tions, who yet has not the least taste of the " river
of God's pleasures." There were those who
" delighted to know God's ways ;" they met with
some agreeable notions in them, which surprised
them, and pleased their fancies, but they did not
delight to walk in them. The stony jground
" received the word with joy," and yet received
no lasting benefit by it. Herod " heard John
gladly." He found something very agreeable in
his sermons, and something which natural con-
science could not but embrace, and yet he could
not bear to be reproved for his Herodias. A
florid preacher, such as Ezekiel was, may be as
12 THE PLEASANTNESS OF
" a very lovely song of one that can play well on
an instrument/' and yet, at the same time, the
word of the Lord, if it touch the conscience, and
show the people their transgressions, is to them
a reproach.
They whose hearts are not right with God in
their religion, cannot have the {Measures of com«
munion with God ; for it is the soul only that
converses with God. '^ Bodily exercise profiteth
little," and therefore pleases little. The service
of God is a burden and a task to an unsanctified,^
unrenewed heart ; it is out of its element when
it is brought into that air. Nor can they take;
any pleasure in communing with their omi con-
sciences, or in their own reflections; for they
are ready, upon all occasions, to give them
uneasiness, by charging them with that which
is disagreeable to their profession, and gives
the lie to it. And though they cry "peace,
peace," to themselves, they have that within
them, which tells them that the God of heaven
does not speak " peace" to them ; and this
casts a damp upon all their pleasure ; so that
their religion itself gives them pain ; God
himself is a terror to them, and the gospel itself
condemns them for their insincerity* In time
A RELIGIOUS LtFE. 13
of trouble and distress, none are so much afraid,
as the " sinners in Zion/' the secret sinners
there ; and Tearfulness is the greatest surprise of
all to the hypocrites that were at '* ease in Zion,"
and thought its strong holds would be their se-
curity, Amos vi. 1. And therefore it is that
hypocrites cast off religion, and discharge them-
selves of the profession of it afler they have a
while disguised themselves with it, because it
does not sit easy : and they are weary of it.
Tradesmen who take no pleasure in their busi-
ness, will not stick to it long ; no more will they
who take no pleasure in their religion : nor will
anything carry us through the outward difficulties
of it, but the inward delights of it ; if these be
wanting, the tree is not watered, and therefore
,even " its leaf" will soon " wither." The hypo-
crite will not always call upon God, will not long
do it, because he " will not delight himself in
the Almighty." This ought not to be a stum-
bling block to us. Hypocrites in religion prove
apostates from it ; the reason is, because they
never found it pleasant; they never found it
pleasant, because they were never sincere in it,
which was their fault, and not the fault of the re-
ligion they profei^ed.
2
14 THE PLEASANTNESS OF
Let US therefore take heed, and beware of
hypocrisy, if ever we hope to find pleasure in re-
ligion. Counterfeit piety has some other end in
view, some other end to serve, than that which is
the spring of true delight. They who rest in
. that, " hew them out cisterns" that can hold but
little water, and that dead water ; nay, " broken
cisterns" that can hold no water ; and how can
they expect the pleasure which they have^ who
cleave to, and continually draw Irom the ** Foun-
tain of life*' and " living waters ?" No ; as their
principles are, such are their pleasures ; as their
aims are, such are their joys ; they appeal to tl^e
world, and to the world they shall go. But let
not the credit of religion suffer for the sake of
those who are only pretenders to it, and indeed
enemies to it.
2. It is possible that true Christians may
through their own fault and folly, want very
much of the pleasure of religion ; and therefore,
I say, true piety, as far as it goes, is very pleas-
ant ; as far as it has its due influence upon us,
and is rightly understood and lived up to.
We abide by it, that Wisdom's ways are al-
ways pleasant, and yet we must own, that Wis-
dom's children are sometimes unpleasant, and
A RELIGIOUS LIFE. 15
therein come short of justifying Wisdom in this
matter as they ought to do, and rather give ad-
vantage to her accusers, and prejudice to her
feause. Either they miss these ways, and turn
aside out of them, and bo lose the pleasure that
is .to be found in them ; or they refuse to take
the comfort which they might have in these ways.
They hamper themselves with needless perplexi-
ties, make the yoke heavy which Christ has made
easy, and that frightful which he designed should
be encouraging. They indulge themselves, and
then, as Jonah when he was angry, justify them-
selves ill causeless griefs and fears, and think
they do well to put themselves into an agony, to
be very heavy and sore amazed, and their souls
exceeding sorrowful.
But let not true piety suffer in its reputation
because of this ; for though it be called a reli-
gious melancholy, it is not so, for it is contrary
to the very nature and design of religion, while
it shelters itself under the color of it, and pre-
tends to ta,ke rise from it. It is rather to be
called a superstitious melancholy, arising from
such a slavish fear of God as the heathens were
driven to by their daBmons and barbarous sacri-
fices ; and there is a great injury to the honor of
16 THE PLBASANTNES9 OF
his goodness, as well as a great injury to them-
selves.
If the professors of religion look for that in
the world, which is to be had in God only, and
that is perfect happiness ; or if they look for that
in themselves, which is to be had in Christ only,
and that is a perfect righteousness ; or if they
look for that on earth, which is to be had in heaven
only, and that is perfect holiness ; and then fret,
and grieve, and go mourning, from day to day,
because they are disappointed in their expect-
ations, they may thank themselves ; ** Why seek
they the living among the dead V
Let but religion, true and pure religion, in all
the laws and instances of it, command and pre-
vail, and these tears will soon be wiped away.
Let but God's servants take their work before
them, allow each principle of their religion its
due weight, and each practice of it its due place
and proportion ; and let them not dash one pre*
cept of the gospel, any more than one table of
the law, in pieces against the other ; let them
look upon it to be as much their duty to rejoice
in Christ Jesus, as to mourn for sin ; nay, and
more, for this mourning is in order to that joy ;
and then we shall not fear, that their sorrows
A RELIGIOUS LIFE. 17
will, in the least, shake the triith of our doctrine,
for as far as religion is carried, it will carry this
character along with it, and farther it cannot be
expected.
II. In true piety, I say, there is a pleasure ;
there is that which we may find comfort in, and
fetch satisfaction from. There is a pleasant
good, as well as an useful one. That is pleas-
ant, which is agreeable, which the soul rejoices
in, or, at least, reposes in ; which it relishes,
pleases itsejf with, and desires the continuance
and repetition of. Let a man's faculties be in
their due frame and temper, not vitiated, corrup-
ted, or depraved, and there is that in the exer-
cise of religion, which highly suits them, and
satisfies them. And this pleasure is such as is
not allayed with anything to cast a damp upon
it.
1. The ways of religion are right and pleas-
ant; they are pleasant without the allay of inju-
ry and iniquity. Sin pretends to have its pleas-
ures, but they are the ''perverting of that which
is right ; " they are " stolen waters," unjust,
though pleasant ; but the pleasures of godliness
are as agreeable to the rectitude of our nature,
as they are gratifying to the pure and undebauch*
•2
19 THE PLEASANTNESS OF
ed desires of it. It is " the way in which we
should go ;" and the way in which, if we were
not wretchedly degenerated, we would go of
choice.
They are right, for they are marked out to us
hy our rightful Lord, who having given us
the being of rational creatures, has authority to
give us a law suited to our being ; and he has
done it both by natural conscience, and by the
written word. He has said, ** This is the way^
walk ye in it.'' It is not only permitted and
allowed us, but charged and commanded us, to
walk in it. He has sent us, as messengers from
him, to travel this road upon his errand.
They are right, for they lead directly to our
great end ; they have a tendency to our welfare
here and for ever. They are the only right
way to that which is the felicity of our being,,
which we shall certainly miss and come short of^
if we do not walk in this way.
But that is not all ; they are also pleasant ;
" Behold how good and how pleasant !" It is
the happiness of those who fear God, that he not
only " teaches them in the way that he shall
choose," but also that "their souls shall dwell
lit ease." Justly may they dwell at eaiSe, who
A RELIGIOUS LIFE. 19
have infinite Wisdom itself to choose their way,
and guide them in it. That may be right which
is not pleasant, and that pleasant, which is not
right ; but religion is both : therefore in the next
verse it is compared to the tree of life. . The
tree of knowledge was indeed '' pleasant to the
eyes, " and a " tree to be desired, " but it was
forbidden ; and therefore religion is called a
" tree of life," which was not only pleasant, but
was allowed till sin entered.
2. They are easy and pleasant ; pleasant with-
out the allay of toil and difficulty, any more than
what arises from the corruption of our own nar
ture. That indeed makes such opposition, that
we have need of arguments to prove the practice
of religion easy : but it is more than this, it is
pleasant.
Much less is said than is intended, when we
are told that '' his commandments are not griev-
ous." They are not only not grievous and gall-
ing, but they are gracious and pleasing. His
yoke is " easy." The word there used, signifies
more than easy ; it is sweet and gentle ; not only
easy as a yoke is to the neck, when it is so well
fitted as not to hurt it, but easy as a pillow is to
the head when the head is weary and sleepy.
so THE PLEASANTNESS OF
It is not only tolerable, but very comfortable.
There is not only no matter of complaint in the
ways of God, nothing to hurt us, but there is
abundant matter of joy and rejoicing. It is not
only work which is not weariness, but work
which is its own wages ; such a tree of life as
will not only screen us from the storp and tem-
pest, and feed us with necessary food, but we
may "sit down under the shadow of it with
great delight, and the fruit of it will be sweet
unto our taste."
3. They are gainful and pleasant, and have
not the allay of expense and loss. That may
be profitable, which yet may be unpleasant, and
that unpleasant which afterward may prove very
unprofitable and prejudicial. But religion brings
both pleasure with it, and profit after it. The
pleasures of religion do not cost us dear ; there
is no loss by them when the account comes to be
balanced. The gain of this world is usually
fetched in by toil, and uneasy labor, which are
grievous to flesh and blood. The servants of
this world are drudges to it ; they " rise up early
sit up late," and " eat the bread of sorrows," in
pursuit of its wealth: they labor, and bereave
their souls of good. But the servimts of God
A RELIGIOUS LIFE. 21
have a pleasure even in the work they are to get
by, and which they shall be recompensed for.
Beside the tendency that there is in the practice
of serious godliness, to our happiness in the
other life, there is mtich in it that conduces to
our comfort in this life. David observes, to the
honor of religion, that not only after keeping,
but '' in keeping God's commandments, there is
a great reward ;" a p^resent great reward of obe-
dience in obedience. '' A good man is satisfied
from himself," that is, from that which divine
grace has wrought in him ; and the saints are
said to " sing in the ways of the Lord," as those
that find them pleasant ways.
The more closely we adhere to the rules of
religion, the more intimate our converse is with
divine thiqgs ; and the more we live with an eye
to Christ and another world, the more comfort
we are likely to have in our bosoms. " (Jreat
peace have they that love God's law," and the
more they love it, the greater their peace is ;
nay, it is promised to the church, that " all her
children shall be taught of the Lord," and then
'* great shall 'be the peace of her children ;" it
shall be entailed upon them — " peace like a
river," rolling on from age to age.
22 THB PLEASANTNESS OF
III. I call it a true pleasure. As there is
science falsely so called, so there is pleasure
falsely so called. But this we are sure of, that
it is a true pleasure which religion secures to us ,*
a pleasure that deserves the name, and answers
it to the full.
1. It is a true pleasure, for it is real and not
counterfeit. Carnal worldings pretend a great
satisfaction in the enjoyments of the world and
the gratifications of sense. " Soul, take thine
ease," says one ; " I have found me out sub-
stance,'' says another, even " the life of ray
hand." " The wicked boasts of his heart's de-
sire ;" but Solomon assures us, not only that the
" end of that mirth is heaviness," but that even
in "laughter the heart is sorrowful." Both
those that make a God of their belly, and those
that make a God of their money, find such a con-
stant pain and uneasiness attending their spiritu-
al idolatries, that their pleasure is but from the
teeth outward. Discontent at present disappoint-
ments and the fear of worse ; ungoverned pas-
sions, which seldom are made less turbulent by
the gratifications of the appetite, and above all,
conscience of guilt and dread of divine wrath —
these give them the lie when they boast of their
A REUGIOUS LIFE. 23
pleasures, which, with such allays, are not to be
boasted of. They would not be thought to be
disappointed in that which they have chosen for
their happiness, and therefore they seem to be
pleased, when really their heart cannot but
" know its own bitterness."
And many of the good things of this world,
of which we said, * These same shall comfort us,'
prove vexations to us ; and we are disappointed
in that, wherein we most promised ourselves
satisfaction. " If we say. Our bed shall comfort
us," perhaps it is not a bed to rest on, but a bed
to toss on, as it was to poor Job, when " weari-
some nights were appointed to him." Nay,
such strangers are we to real pleasure in the
things of this life, and so often do we deceive
ourselves with that which is counterfeit, that we
wish to live to those days of life which we are
told will be "evil days," and those years of
which we are assured that we shall say, " We
have no pleasure in them."
But the pleasures of religion are solid substan-
tial pleasures, and not painted ; gold, and not
gilded over. These sons of pleasure "inherit
substance." It is that which is the firm founda-
tion, the strong superstructure, the " consolations
24 THE PLEASANTNESS OF
of God," which are neither few nor small ; while
a vain and foolish world " cause their eyes to fly.
upon that which is not." Worldly people pre*
tend to the joy they have not ; but godly people
conceal the joy they have. They have, like their
Master, '' meat to eat which the world knows^
not of."
2. It is rational, and not brutish. It is the
pleasure of the soul, not of sense ; it is the pecu-
liar pleasure of a man, not that which we have
in common with the inferior creatures. The
pleasures of religion are not those of the mere
animal life, which arise from the gratification of
the senses of the body and its appetites ; no, they
affect the soul, that part of us by which we are
allied to the world of spirits, that noble part of
us ; and thei:efore are to be called the true pleas-
ures of a man.
The brute creatures have the same pleasures
of sense that we have, and perhaps, in some of
them the senses are more exquisite, and conse-
quently Aey have them in a much higher degree ;
nor are their pleasures liable to the correctives
of reason and conscience, as ours are. Who
live such merry lives as the Leviathan^ who
A RELIGIOUS LIFE. 25
" plays in the deep," or as the birds that " sing
among the branches ?"
But what are these to a man, who, being
" taught more than the beasts of the earth, and
made wiser than the fowls of heaven," and being
dignified above the beasts, not so m\ich by the
powers of reason, as by a capacity for religion,
is certainly designed for enjoyments of a more
excellent nature ; for spiritual and heavenly de-
lights? When God made man, he left him not
to the enjoyments of the wide world with the
other creatures, but enclosed him a paradise, a
garden of pleasure, where he should have delights
proper for him ; signified indeed by the pleasures
of a garden, pleasant trees, and their firuits, but
really the delights of a soul which was a ray of
divine light, and a spark of divine fire newly
breathed into him from above, and on which
God's image and likeness were imprinted. And
we never recover the felicity, which we lost by
our first parents' indulging the appetite of the
body, till we come to the due relish of those
pleasures which man has in common with angelsj^
and a due contempt of those which he basin com-
mon with the brutes.
The pleasures of Wisdom's ways may at se-
3
86 THE PLEASANTNESS OF
cond-hand affect the body, and be an advantage
to that ; hence it is said to be " health to the
navel," and " marrow to the bones ;" but its resi-
dence is in the '* hidden man of the heart," and
its comforts * delight the soul in the multitude of
its thoughts.' It is pleasant to the soul, and
makes it like a watered garden. These are
pleasures which a man, by the assistance of di-
vine grace, may reason himself into, and not, as
it is with sensual pleasures, reason himself out
of.
There is no pleasure separate from that of re-
ligion, which pretends to be an intellectpal pleas-
ure, except that of learning and that of honor ;
but as to the pleasure of a proud man in his dig-
nities, and the respecls paid him, in the accla-
mations of a crowd, it does but affect the fancy.
It is vain-glory, it is not glory. It is but the
folly of him that receives the honor, fed by the
folly of them that give it. So that it does not
deserve to be called a rational pleasure. It is a
lust of the mind that is gratified by it, and that is
as much an instance of our degeneracy, as any
of the lusts of the flesh are.
And as to the pleasure of a scholar, abstracted
from religion, it is indeed rational and intellectu^
A BELIOIOUS LIFE. 27
al ; bat it is only the pleasure of the mind in
knowing truths and not its enjoying good. Sol-
omon who had as much of this pleasure as ever
any man had, and as nice a taste of it, yet has
assured us from his own experience that in
" much wisdom" of this kind is " much grief,"
and ** he that increaseth knowledge, increaseth
sorrow." But the pleasures which a holy soul
has in knowing God and in communion with
him, are not only of a spiritual nature, but they
are satisfying; they fill the soul, and make a
happiness adequate to its best affections.
3. It is durable, and not flashy and transitory.
That is true pleasure, which will continue with
us a " tree of life," and not wither as the ** green
herb ;" which will be, not as the light of a candle,
which is soon burnt out, but as that of the sun,
which is a faithful witness in heaven. We
reckon that most valuable, which is most dura-
ble.
The Measures of sense are fading and perish-
ing ; as the " world passeth away," so do " the
lusts of it :" that which at first pleases and satis-
fies, afler a while palls and surfeits. *' As the
crackling of thorns under a pot," which makes
a great blaze and a great noise for a little while.
28 THE PLEASANTNESS OF
but soon end in soot and ashes, isuch is the
" laughter of the fool," the " end of his mirth
is heavine^." But the pleasures of religion
will abide. They wither not in the winter, nor
tarnish with time, nor does age wrinkle their
beauty. Frosts nip them not, nor do storms
blast them. They continue through the great-
est opposition of events, and d«spise that time and
"chance," which '* happens to all things under
the sun." Believers, when they are sorrowful,
are but " as sorrowful," for they are " always
rejoicing." If an immortal soul makes an eter-
nal God its chief joy, what should hinder but that
it should " rejoice evermore ?" for as the trea-
sure, so the pleasure, is laid up there, where
** neither moth nor rust can corrupt, nor thieves
break through and steal." The joy which Christ
gives to those that are his, is joy which " no man
taketh from them :" it is their heart that rejoices.
Their joys are the beginning of everlasting^
pleasures, the earnest and foretastes of them :
so that they are in effect, ** pleasures for ever-
more."
The great truth then, which I desire my heart
and yours may be fully convinced of, is this : —
a holy, heavenly life, spent in the service of God
A BXLIGIOUS LIFE. , 29
and in communion with him, is, without doubt,
the most pleasant and comfortable life any man
can live in this world.
•3
THB PLEABAMTNBB8 OF
CHAPTER II.
*fHE PLEASURE OP BEING RELIGIOUS/ PROTED
FROM THE NATURE OF TRUE RELIGION, AND
MANY PARTICULAR INSTANCES OP IT.
The doctrine needs no further explanation,
nor can have any better than our own experi-
ence of it; but the chief part of this undertak-
ing is to prove the truth of it. And oh that God
would set it before us in a true light, so that we
may all be convinced of it, and embrace it as a
faithful saying and well worthy of all acceptation
that a godly life is a pleasant life ; and that we
may be wrought upon to live such a life !
Pleasure is a tempting thing. What yields
delight cannot but attract desire. Surely, if we
were but fully persuaded of this, that religion
has pleasure on its side, we should be wrought
upon by the allurement of it to be religious. It
is certainly so ; let us not be in doubt of it.
Here is a bait that has no hook under it, a plea-
sure courting you which has no pain attending
it, no bitterness at the latter end of it; a pleas-
A RELIGIOUS LIFK. 31
ure which God himself invites you to, and which
will make you happy, truly and eternally happy ;
and shall not this work upon you ?
To make way for the proof of it, I would only
desire two things — first; that you would lay
aside prejudice and give a fair and impartial
hearing to this cause, and not prejudge it. He
that answers any matter before he hears it out,
it is ** folly and shame" to him ; especially if it
be matter of great importance and concern to
himself, a matter of life and death. Be willing
therefore to believe, that it is possible there may
be, and then I doubt not but to make out that it
is certain there is, true pleasure in true religion.
You have a notion, it may be, and are con«
firmed in it by the common cry of the multitude^
that religion is a sour melancholy thing ; that it
is to bid farewell to all pleasure and delight, and
to spend your days in grief, and your years in
sighing ; and if we offer anything to the con-^
trary, and tell you that it is a pleasant thing, and
tho best entertainment that can be to the mind^
you are ready to say, as EzekiePs hearers did of
him, " Doth he not speak parables V Doen b0
not speak paradoxes? You 9tartl0 at it^ mi
start firom it as a hjard paying. As Uu\^^iA
d2 THE PLEASANTNESS OF
said, " Can any good thing come out of Naza-
reth V* so you are ready to say, * Can there be
any pleasure in religion?' Believe it, there can
be, there cannot but be, pleasure in it.
Do not measure religion by the foUies of some
who profess it, but do not live up to their profes-
sion, nor adorn it ; let them bear their own bur-
den, or clear themselves as they can ; but you
are to judge of things, not persons, and there-
fore ought not to be prejudiced against religion
for their sakes. Nor should you measure it by
the ill opinions which its adversaries have of it ;
or the ill name which they endeavor to put on it,
who neither know it, nor love it, and therefore
care not what unjust things they say to justify
themselves in the contempt of it, and to hinder
others from embracing it; but think freely of this
matter.
I desire, secondly, that you would admit this
as a principle and abide by it — that the soul is
the man. This is the postulatum that I lay
down, in order to the proof of the doctrine; and
I hope it will be readily granted to me, that man
is principally to be considered as aii intellectual
immortal being endued with spiritual powers and
capacities, allied to the world of spirits, and ac-
A RELIGIOUS LIFE. S3
countable to th6 Father of spirits ; that there is a
spirit in man, which has sensations and disposi-
tions of its own, active and receptive faculties dis-
tinct from those of the body : and that this is the
part of us, which we are, and ought to be most
concerned about ; because it is really well or ill
with us, according as it is well or ill with our
souls. Believe, that in man's present state, the
soul and the body have separate and contending
interests ; the body thinks it is its interest to
have its appetites gratified, and to be indulged
in its pleasures ; while the soul knows it is its
interest to have' the appetites of the body subdu-
ed lind mortified, that spiritual pleasures may be
the better relished ; and we are here upon our
trial, which of these two we will side with. Be
wise, therefore ; be resolute, and show your-
selves men who are a^ctuated and governed by
reason, and are affected with things as reason
represents them to you ; not reason as it is in
the mere natural man, clouded, and plunged and
lost in sense ; but reason elevated and guided by
divine revelation to us, and divine grace in us.
Walk by faith, and not by sense. Let the God
that made you and knows you, and wishes you
well, and from whom your judgment must pro-
34 THE PLEASANTNESS. OF
ceed^ determine your sentiments in this matter,
and the work is done.
Now I shall, in the first place, endeavor to
prove this doctrine, by showing you what reli-
gion is, wherein it consists, and what those
things are which ' constitute serious godliness ;
and then you shall yourselves judge, whether it
be not in its own nature pleasant. If you un-
derstand religion aright, you will find, that it has
an innate sweetness in it, inseparable firom it.
Let it speak for itself, and it will recommend
itself The very exhibition of it in its own fea-
tures and proportion, is enough to bring us all
in love with it.
You may see the pleasures of religion in
twelve instances of it.
1. To be religious is " to know the only true
God, and Jesus Christ whom he hath sent."
And is not this pleasant ? This is the first thing
we have to do, to get our understandings rightly
informed concerning both the object and the
medium of our religious regards, to seek and to
receive this light from heaven, to have it difius-
ed through our souls as the morning light in the
air, and to be turned to the impressian of it, '' as
the clay to the seal ;" and this is a pleasure to
A RELIGIOUS LIFE. 35
the soul that understands itself, and its own true
interest. ** Truly the light is sweet, and a pleas-
ant thing it is for the eyes to behold the sun ;" it
'* rejoiceth the heart." Hence light is often put
for joy and comfort; but no light is comparable
to that of " the knowledge of the glory of God
in the face of Jesus Christ." This is finding the
knowledge we had lost, and must for ever have de-
spaired of finding, if God had not made it known
to us by the Spirit. It is finding the knowledge
that we are undone without, and happy for ever
in ; for what is heaven but this knowledge in per-
fection ? It is finding the knowledge which the
soul would covet and rest in, if it had but re-
covered itself from the delirium, which by the
fall it is thrown into. They that " sat in dark-
ness," when they begin to be religious, begin to
^* see a great light." It is a pleasing surprise to
them ; it is coming into a new world ; such a
pleasure as none could know so well, as he that
had his sight given him, though he was " born
blind." " Blessed are your eyes," says Christ
to those whom he had brought into an acquaint-
ance with himself, " for they see." ** Apply thy
heart to ttay knowledge," says Solomon, ''. for it
do THE PLEASANTNESS OF
is a pleasant thing if thou keep it within thee."
Thou wilt " eat honey, because it is good, and
the honeycomb, which is sweet to the taste ; so
shall the knowledge of wisdom be to thy soul."
Could a learned man, that had hit upon a demon-
stration in mathematics, cry out in a transport of
joy, ** I have found it, — I have found it ;" and
may not they much more boast of their discovery,
who have found the knowledge of the Most
High?
There is no pleasure in any learning like
that of learning Christ, and the things that be-
long to our everlasting peace ; for that which is
known is not small and trivial, is not doubtful
and uncertain, is not foreign to us, and which
we are not conceriled in ; but it is great and
sure, and of the last importance to us, and the
knowledge of it gives us satisfaction. Here we
may rest our souls. To know the perfections of
the divine nature, the unsearchable riches of di-
vine grace ; to be led into the mystery of our re-
demption and reconciliation by Christ — this is
food ; such knowledge as this is a feast to the
Boul : it is meat indeed and drink indeed, it is
tihe knowledge of that '' which the angels desire
to look into." If the knowledge of the law of
A RBLIOIOUS LIFB. 87
€k>d was so sweet to David, *' sweeter than hoaey
to liis taste/' how much more should the knowl-
edge of the gospel of Christ be so to us.
II. To be religious is to return to God, and
repose in him as the rest of our souls. And is
jtot this pleasant t It is not only for our under-
Blandings to embrace the knowledge of him, btrt
our affections to fasten upon the enjoyment of
bim. It is to love God as our chief good, and to
rest in that love ; to ^ love him with all our heart,
and soul, and mind, and strength,' who is well wor-
thy of all that love, and infinitely more ; amiable in
himself, gracibus to us ; who will accept our love
and return it ; who has promised to *' love those
that love him." The love of God reigning in the
90ul (and that is true religion) is as much a sat-
isfaction to the soul, as the love of the world m a
vexation to it, when it comes to be reflected
upon, and is found to be so ill bestowed. How
pleasant mast it needs be so far to recover
ourselves as to quit the world for a portion and
happiness, and to depend upon him to be so,
who has enough in him to answer out utmcust
expectations ! — when we have in vain sought for
satisfaction where it is not to be had, to seek it
MoA fiiid it where it is l^^^to come from dostiag
38 THE PLEASANTNESS OF
upon * lying vanities/ and * spending our monej
for that which is not bread/ to live, and live
plentifully upon a God that is enough, a God all-
sufficient : and in him to enjoy * our own mer-
cies !' Did ever -anything speak a mind more-
easy and better pleased than that saying of David,
** Returff unto thy rest, O my soul /' to God as
thy rest ; for in him I am what I would be; I am
where I would be ; I have what I would have !
or this, '^ O my soul, thou hast said unto the
Lord ; thou art my Lord, the portion of my in-
heritance, and of my cup." And then again,
" The lines are fallen to me jn pleasant places,
and I have a goodly heritage ;" or this, " Whom
have I in heaven but thee, and there is none upon
earth that I desire in comparison of thee ; for
when flesh and heart fail, thou art the strength''
and joy *' of my heart, and my portion for ever."
Ps. Ixxiii. 25, 26.
.Religion consists not in raptures and trans-
ports ; yet, without doubt, holy souls that are at
home in God, that have " made the Most High
their habitation," whose desires are towards him
whose delights are in him, who are in him as
their centre and element, " dwell at ease."
None can imagine the pleasure that a believer
A RELIGIOUS LIFE. S9
has in his covedant-relation to God, and interest
in him, and the assurance of his love. Have I
taken -"thy testimonies" to be " my heritage for
ever?" surely they are the "rejoicing of my
heart ;" I cannot be better provided for. When
king Asa brought his people to renew their cove-
nant with God, it is said *' they sware unto the
Lord with a loud voice and with shoutings, and
with trumpets," 2 Chron. xv. 14, 15. " And all
Judah rejoiced at the oath, for they had sworn
with all their heart.'' When we come to make
it our own act and deed, to join ourselves to the
Lord in an everlasting covenant, and are upright
with him in it, we cannot but be pleased with
what we have done. It is a marriage covenant ;
it is made with joy ; " My beloved is mine, and
I am his."
III. To be religious is to come to God as a
Father, in and by Jesu^ Christ as a Mediator.
And is not this pleasant ? We have not only
the pleasure of knowing and loving God, but the
pleasure-of drawing nigh to him, and having by
faith an humble freedom and intimacy with him.
" Blessed are they that dwell in his courts !
They shall be satisfied with the goodness of his
house, even of his holy temple."
40 THE PLEASANTNESS OF
Religion is described by coming to God; uid
what can be more agreealble to a soul that corner
from him ? It is to come to God as a child to
his father, to his father's house, to his father's
arms, and to cry^ ** Abba, Father." To come as
a petitioner to his prince, is a privilege ; but to
come as a child to his father, is a pleasure : and
this pleasure have all the saints who have recei**
ved the " spirit of adoption." They can look up
to the God that made them, as one that loves
them, and has a tender compassion for them, as
a father has for his children, and delights to do
them good, taking pleasure in their prosperity ;"
as one who, though they have offended him is
yet reconciled to* them, owns them as his chil-
dren, and encourages them to call him Father.
When he afflicts them, they know it is in love,
and for their benefit, and that Still it is '' their
Father's good pleasure to give them the king^
dom/'
But this is not all. It is not only to come to
God as a father, who himself loves us, but it is
to come to him in the name of Jesus Christ, who
is our " Advocate with the Father ;" that hf
these ** two immutable things we might have
strong consolation," that we have not only a God
A RELIGIOUS LIFE. 41
to go to, but an Advocate to introduce us to him
and speak for us. Believing in Christ is some-
times expressed by rejoicing in him ; for it is a
complacency of soul in the methods which infi-
nite wisdom has taken, of bringing God and man
together by a Mediator. '* We are' the circum-
cision that rejoice in Christ Jesus," not only
rely upon him, but triumph in him. Paul is not
only not ashamed of the cross of Christ, but he
glories in it. And when the eunuch is brought
to " believe in Christ with all his heart," he
*' goes on his way rejoicing,^' highly pleased with
what he has done.
What a pleasure, what a satisfaction is it, to
lodge the great concerns of our souls and eterni-
ty in such a skilful faithful hand as that of our
Lord Jesus'! to cast the burden upon him who
is ^ able to save to the uttermost," and as willing
as he is able, and thus to make ourselves easy!
How is blessed Paul elevated at the thought of
this ! " Who is he that condemneth ? it is Christ
that died, yea, rather that is risen again." And
with what pleasui'e does he reflect upon the con-
fidence he had put in Jesus Christ ! " I know
whom I have believed, and am persuaded that he
is able to keep that which I have committed to
4*
4% THE PLE4SANTN&S8 OF
him against that day." They that know what it is
to be in pain for sin, and in care to obtain the fa-
vor of God, cannot but know what a pleasure it is
to believe in Christ ^b the propitiation for our sins^
and our intercessor with God. How can we live
a more pleasant life, than to ** live by the faith of
the Son of God ;'* to be continually depending
on him, and deriving from him, and referring all
to him; and, as we have received him, so to
" walk in him ?" It is in " believing," that w^
ar^ '* filled with joy a^nd peace."
IV. To be religious is to enjoy God ip all our-
creature comforts. And is not that pleasant?
It is to take the common supports and obn-
veniences of life, be they of the richest or be
they of the meanest kind, as the products of his
providential care concerning us, a,nd the gifls of
his bounty to us ; and in them to ** taste and
se^ that the Lord is good/' good to all, good to
us. It is to look above second causes to th?
first cause, through the creature to the Creator^
and to say couoerning everything wUolpi is
agreeable and serviceable to us, ' This I asked
and this I have firom the hand oC my he9,venly
Father.' What a noble taste and reljsh doe^i
tUs pujt into all the blessings with if^hipti we i^q,
A SELI010U8 UFfi. 43
daily loaded, our health and ease, our rest and
sleep, our food and raiment, all the satisfaction
we have in our relations, peace in our dwellings,
success in our callings ! The sweetness of these
is more than doubled, it is highly raised, when
by our religion we are enabled to see thea% all ,
eoming to us from the goodness of God, as our
great benefactor, and thus to enjoy them richly ;
while those who look no further than the prea**
ture, enjoy Ihem very poorly,, and only as the
inferior creatures do.
Carnal, irreligious people, though they take. a.
greater liberty in the use of the delights of sense
than good people dare take, and therein think
they have the advantage of them^ yet they have
not half the tjcue delight in them that good
people have ; not only because idl excesses are a.
force upon nature, and surfeits are as painful a&
hunger and thirst, but becivuse> they deprive
themselves of the comfort of receiving them
from th^r Father'a hand^and are not affected
to him as. obedient children. They make use
of the creature, but " they have not, looked unto
the, Mc^ev thereof^ nor had resped to him that
$^hu>^<^ it long; i^o/' as^ goo^ people do ; ajid
44 THE PLEASANTNESS OF
80 they come short of the pleasure which good
people have.
Is it not pleasant to taste cpvenant love in
common mercies ? very pleasant to see the hand
of out heavenly Father spreading our table,
vfiMing our cup, making our houses safe, and our
rest easy ? This they do, who by faith have
their eyes ever towards the Lord, who by prayer
fetch in his blessing upon all their enjoyments,
and by praise give the glory of them to that
mercy of his which " endureth forever." And
when a continual regard is thus had to that
mercy, an abundant * sweetness is thereby in-
fused into ail the comforts of this life ; for as
the wrath and curse of God is " the wormwood
and the gall " in afl the afflictions and miseries,
so his loving-kindness is the honey and oil in all
the comforts and enjoyments of this life. It is
this which is " better tha(n life,." and which is
abundantly satisfying ; which " puts gladness
into the heart, beyond the joy of harvest."
Then the " nations are glad and sing for joy,"
when not only " the earth yields her increase,"
but with it " God, even their own God, gives
them his blessing." And when the church is
▲ RSU«il>99 LIVE* 45
brought to such ii sense of' God's grace as to cry
out, " How gre^t is his goodnessy and how great
is his beauty ! " it follows, that then '^ corn shaU
make the young men oheerful ; '' intimating
that we have no joy of our enjoyments, no true
joy of them, till we are led by these streams to
the fountain. Zech. ix. 17.
y. To be religious is to cast all our cares upon
God, and to commit all our ways and. works to
him, with an assurance that ** he will care for'
lis.'' And is Qot this pleasant? It is a very
sensicble pleasure to be eased of some pressing
burden which we are ready to sink under ; and
care is such a burden } it is a heaviness in the
heart of man, which makes it to stoop. Now
true religion enables us to ** acknowledge God
in all our ways;^' and then to depend upon him
to direct our steps, and to follow hi^ directions,
not leaning to our own understanding. It is to
refer ourselves, and the disposal of everything
that concerns us in this world, to God, and to
his will and )visdom, with an entire acquies-
cence in his award and arbitratibnT *' Her.^ I
am; let the Lord, do with me as seemeth good
in his eyes."
46 THE TLEASANTNtSSS OF
To be truly godly is to have our wills melted
into the will of God in everything, and to say
' Amen ' to it, not only as a prayer, but as a
covenant, s It is to be fully reconciled to all the
disposals of the divine providence and methods
of divine grace, both concerning others and
ourselves; to be satisfied that all is well that
God does, and will appear so at last,' when the
mystery of God shall be finished.- And how
does the mind enjoy itself that i^ come to this !
How easy ig it ! It is not only freed from
racking anxieties, but filled with pleasing pros-
pects : ffears are hereby silenced, and hopes
kept up and elevated. Nothing can borne amiss
to those who have thus been taught by the
principles of their religion to make the best of
that which is, because it is the will of God ;
and this is making a virtue of necessity. What
uncomfortable lives do they live, who are con-
tinually fretting at that which cannot be helped,
quarrelling with the disposals of Providence,
when they cannot alter them; and thus by
contracting guilt, as well as by indulging grief,
doubling every burden ! But how pleasantly do
they travel through the wilderness of this world,
who constantly follow the pillar of cloud and
A RBLIGIOUS LIFE. 47,
fire, and aGCommodate themselves to their lot,
wha.teTer it is ! who^ like Paul, through Christ
strengthening them, have learned m every state
to be content, *^ knowing how to want and how
to abound ! "
VI. To be religious is to "rejoice in the
Lord always." And is not this pleasant? It is
not only one of the privileges of our religion
that we may rejoice, but it is made one of the
duties of it. We are- defective in our religion,
if we do not live a life of complacency in God,
in his being; his attributes, and his relation to
us. It should be a constant pleasure to us, to
thiak that there is a God ; that he is such an
one as the scripture hath revealed him to be, a
Being infinitely wise and power fhl, holy, just
and good ; that this God governs the world, and
gives law to all the t^reatures ; that he is our
!6wner and ruler ; that in his hand our breath is,
in his hand our times, our hearts, and all our
ways are. Thus certainly it is, and thus it must
be ; and happy they who can please themselves
with these thoughts I They must need« be a
constant terror to themselves, who could wish it
were otherwise.
46 THB MiBA8AN7NKS8 OJP
They who thtts delight in God haye always
something, and something very commanding too,
io delight in ; a fountain of ^y which can never
be either exhausted or stopped up, and to which
they may always have access. How few are
there that ** live many days," and " rejoice in
them all !" Such a thing is supposed indeed,
but it is nevet found true in any, except in those
that make God their joy, the. gladness of their
joy ; as the Psalmist expresses it, their " exceed-
itig joy :" and in him it is intended the joy should
terminate, when we are bid to ^* rejoice ever-
more." 1 Thess. V. 16.
y IL To be rdigious is to make a business
of praising God. And is not that pleasant ? It
is indeed very unpleasant and contrary to our in-
diikation, to be obliged continually to praise one^
that is not worthy of praise ; but what can be
more pleasant, than tb praise him to whom all
praise is due, and ours particularly ; to whom
' we and alj the creatures lie under all possible
obligations; who is worthy of, and yet exalted
far above, all blessings and praise; from whom
all things are, and therefore to whom all things
ought to be?
A RBLIOIOVB UFX. 40
There is little pleasure in praising one, whom
none praise that are wise uid good, only the
fools in Israel ; hut in praising God we concur
with the blessed angels in heaven, and all the
saints ; and 'do it in concert with them, who.||f>6
more they know him, the more they praise him.
*' Bless the Lord, ye, his angels, and all bis
hosts ;" an4 therefore with what pleasure can I
cast my mite into such a treasury ; *' Bless the
Lord, O my soul T'
There is little pleasure in praising one, who
will not regard our praises, nor take notice of
our expressions of esteem and affection ; but
when we ' ' offbr to God the sacrifice of praise
continually,' that is ' the fruit of our lips, gir-
ing thanks to his name,'' we offer it to one that
takes notice of it, accepts it, is well pleased with
it, smells '' a savor of rest" from it, and will not
fail to meet those with his mercies, who follow
him with their praises ; for he has said, that they
who " offer praise, glorify him ;" such a favor-
able construction does he put upon it, such a
high stamp upon coarse metal.
Now what is it that we have to do in religion
but to praise God? We are taken into a cove-
nant with God, that we should be to him ** for
50 THE PLEASANTNtiSS OF
a name, and for a praise ;" are called into his
" marvellous light/' that we should " show forth
the praises of him that called us/' And how can
we be more comfortably employed ? They are
therefore '' blessed that dwell in God's house/^
for " they will be still praising him." And " it
is a good thing/' good in itself and good for us,
it is very pleasant, " to give thanks unto the
Lord/', and to " shew forth his praises/' for we
cannot do ourselves a greater honor^ or fetch in
a greater satisfaction,, than by " giving unto the
Lord the glory due unto his name/' It is not
only a heaven upon earth, but it is a pledge and
earnest of a heaven in heaven too ; for if we be
here " every day blessing God," we shall be
"praising him for ever and ever /' for thus all
who will go to heaven hereafter, begin their
heaven now. Compare the hellish pleasure
which some take in profaning the name of God,
and the heavenly pleasure which others take in
glorifying it, and tell me which is preferable.
VIII. To be religious is to have all our inor-
dinate appetites (Corrected, and regulated. And
is not this also pleasant ? To be eased from
pain is a sensible pleasure, and to be eased from
that which is the disease and disorder of the
A RELIGIOUS LIFE. . CI
mind, is a mental pleasure. Those certainly
live a most unpleasant, uncomfortable life, who
are slaves to their appetites, and indulge them-
selves in the gratifications of sense, though ever
so criminal ; who lay the reins in the neck of
their lusts, and withhold not their hearts from
any joy. Drunkards and unclean persons,
though they are said to give themselves up to
their pleasures, yet really estrange themselves
from that which is true pleasure, and subject
themselves to a continual pain and uneasiness.
The cari^l appetite is often overcharged, and
that is a burden to the body, and its distemper.
When enough is as good as a feast, 1 wonder
what pleasure it can be to take more than enough ;
:and the appetite, the more it is indulged, the more
^umorsome and troublesome it grows : it is sur-
feited, but not satisfied ; it does but grow more im-
ipetuous and more imperious. What Solomon says
of a servant is true of the body. *- He that deli-
cately bringeth up his servant from a child shall
have him become his son," nay his master, "at
the length." If we suffer the body to get dominion
over the soul, so that the interests of the soul
must be damaged to gratify the inclinations of
ithe body, it will be a tyrant, as an usurper gen-
53 THE PLEASANTNESS Of
erally is, and will rule with rigor ; and as God
said to the people, when by Samuel he had
showed them " the manner of the king ** that
they chose, " You will cry out in that day be-
cause of your king which ye have chosen you,
and the Lord will not hear ;" so it is with those
that bring themselves into disorders, diseases,
Und terrors, by the indulgence of their lusts.
Who can pity them 1 They are well enough serv-
ed for setting such a king over them. '' Who
hath sorrow V* None so much as they that " tarry
long at the wine/' though they think themselves
to have the monopoly of pleasure. The truth is,
they who live in these pleasures are '' dead while
they live," and while they fancy themselves to
have the greatest liberty, really find themselves
in the greatest slavery ; for they are ** led cap-
tive by Satan at his will,'' and of '' whom a man
is overcome, of the same is he brought in bond-
age." And if the carnal appetite has not gained
such a complete possession, as quite to extin-
guish all the remains of reason and conscience,
those noble powers, since they are not permitted
to give law, will give disturbance ; and there are
few who have so full an enjoyment of the for-
bidden pleasures of sense, but that they some-
A RELIGIOITS LIFE. 53
times feel the checks of reason, and the terrors
t)f conscience, which mar their mirth, as the
hand-writing on the wall did Belshazzar's^ and
make their lives uncomfortable to them, and
justly so.
Now to be religious, is to have the exorbitant
power of these lusts and appetites broken ; and
«ince they will not be satisfied, to have them
mortified, and brought into a quiet submission
to the commanding faculties of the soul, accord-
ing to the direction of the divine law ; and thus
peace is preserved, by supporting good order and
government in the soul. They certainly live the
most easy, healthful, pleasant lives, who are most
«ober, temperate, and chaste ; who allow not
themselves to eat of any forbidden tree, though
** pleasant to the eye ;" who live regularly, and
are the masters, not the servants of " their own
bellies ;" who '* keep under their bodies, and
bring them into subjection " to religion and right
reason ; and by laying the axe to the root, and
breaking through vicious habits, dispositions, and
desires, in the strength of divine grace, have
made the refraining from vicious acts very easy
and pleasant. " If through the Spirit we mor-
5*
64 THE PLEASANTNESS OP '
tify the deeds of the body," we live; we live
pleasantly.
IX. To be religious is to have all our unruly
passions likewise governed and subdued. And
is not that pleasant ? Much of our torment arises
from our intemperate hearts, discontent at the
providence of God, fretfiilness at every cross
occurrence, fearful of every imaginary evil, envy
at those who are in a better state than ourselves,
malice against those who have injured us, and
an angry resentment of every, even the least
provocation. These are thorns and briars in the
soul. These spoil all enjoyment both of our-
selves, and of our friends, and of our God too.
These make men's lives unpleasant ; and make
them a terror to themselves, and to all about
them. But when by the grace of God these
' roots of bitterness ' are plucked up, which bear
ao much " gall and wormwood,'' and we have
learned of our Master to be '' meek and lowly
in hearty" we find ** rest to our souls," we enter
into the "pleasant land." There is scarcely
any of the graces of a Christian, that have more
of present tranquillity and satisfaction, both in-
herent in them and annexed to them, than this
of meekness. " The meek shall eat and be
A RELIGIOUS LIFE. 55
satisfied ;" they shall inherit the earth ;" they
shall '* delight themselves in the abundance of
peaoe ;" they shall " increase their joy in the
Lord," which nothing diminishes more than un-
^ovemed passion ; for that grieves the Spirit of
grace, the Comforter, and provokes him to with*
draw.
X. To be religious is to dwell in love to
wards all our brethren, and to do all the good
we can in this world. And is not that pleasant t
Love is the " fulfilling of the law ;" it is the
second gi'eat commandment, to ** love our neigfa^
bor as ourselves." All our duty is summed up
in one word, which, as it is a short word, so it
is a sweet word — love. Behold how good and
how pleasant it is to live in holy love 1 It is not
only pleasing to God, and amiable in the eyes
of all good men, but it will be very comfortable
to ourselves ; for they that *' dwell in love dw«U
in God, and God in them.^'
Religion teaches us to be kind to our relations,
and to please them well in all things ; neither to
give, nor resent provocations ; to bear with their
, infirmities ; to be courteous and obliging to all
with whom we converse ; to keep our temper,
and the possession and enjoyment of our own
56 THE PLEASANTNESS OF
souls, whatever affronts are given us. And can
any thing contribute more to our living pleas-
antly?
By love we enjoy our friends, and have com-
munion with them in all their comforts, and so
add to our own ; *' rejoicing with them that do
rejoice." By lovo we recommend ourselves to
their love; and what more delightful than to
love and be beloved ? Love is the very element
of a pure and sanctified mind, the sweet air it
breathes in, the cement of that society which
contributes so much to the pleasure of human
life. The sheep of Christ, united in flocks by
the bond of holy love, lie down together in the
"green pastures" by the " still waters," where
there is not only plenty, but pleasure. The apos-
tle, exhorting his friends to " be of good com-
fort" and to go on cheerfully in their Christian
course, exhorts them, in order to that, to '' be
of one mind, and to live in peace," and then, he
says, " the God of love and peace will be with
them."
And what pleasure comparable to that of doing
good 1 It is some participation of the pleasure of
the eternal Mind who delights to show mercy,
and to do good. Nay, besides the divinity of
A RELIQIOUS IIFE. 57
this pleasure, there is a humanity in it. The
nature of man, if it be not debauched and viti-
ated, cannot but take pleasure in making any
body safe and easy. It was a pleasure to Job
^ think that he had " caused the widow's heart
to sing for joy," had been " eyes to the blind,
feet to the lame, and a father to the poor," and
that they had been ** warmed with the fleece of
his sheep." The pleasure that ^ good man has
in doing good, confirms that saying of our Sa-
viour's, that '^ it is more blessed to give than to
receive."
XI. To be religious is to live a life 6f com-
munion with God. And is not this pleasant ?
•Good Christians, being taken into friendship,
have " fellowship with the Father, and with his
Son Jesus Christ/' (1 John i. 3,) and make it
their business to keep up that holy converse and
correspondence. Herein consists the life of re-
ligion, to converse with God, to receive his com-
munications of mercy and grace to us, and to
return pious and devout affections to him ; and
can any life be more comfortable ? Is there any
conversation that can possibly be so pleasant as
this, to a soul that knows itself, and its own pow-
ers and interests ?
58 THE PLEASANTNESS OF
In reading and meditating upon the word of
God, we hear God speakii^g with a great deal of
condescension to us and concern for us, speak-
ing freely to us as a man does to his friend, and
about our own business ; speaking comfortably
to us in compassion to our distressful case ; and
what can be more pleasant to those who have a
value for the favor of God, and care about the
interests of their own souls? *' When their
judges are overthrown in stony places, they, shall
hear my words, for they are sweet :" the words
of God will be very sweet to those who see them-
selves overthrown by sin ; and so they will be to
all that love Goi With what an air of pleas-
ure does the spouse say, *' It is the voice of my
beloved, and he speaks to me !" — In prayer and
praise we speak to God, and we have liberty of
speech, have leave to '' utter all our words be-
fore the Lord," as Jephthah did his in Mizpeh,
Judges xi. 11. We speak to one whose ear is
open, is bowed down to our prayers, nay, to
whom the " prayer of the upright " is a " de-
* light." It is not only an ease to a burdened
spirit to unbosom itself to such a friend as God
is, but a pleasure to a soul that knows its own
extraction, to have such a '^ boldness " as all
A RELIGIOUa LIFE. &^
believers have, to "enter into the holiest."-— We
may as truly have communion with God in prov-
idences, as in ordinances ; and in the dnties of
common conversation, as in religious exercises ;
and thus that pleasure may become a continual
feast to our souls. What can be more pleasant
than to have a God to go to, whom we may " ac-
knowledge in all our ways," and whom our
" eyes are ever towards ?" to see all our comforts
coming to us from his hand, and all our crosses
too? to refer ourselves, and all events that con-
cern us, to his disposal, with an assurance that he
will order all for the best ? What a pleasure it is
to behold the beauty of the Lord in all his works,
and to taste the goodness of the Lord in all his
gifts ; in all our expectations to see every man's
judgment proceeding from him ; to make God
our hope, and God our fear, and God our joy,
and God our life, and God our all I This is to
live a life of communion with God.
XII. To be religious is to keep up a constant
expectation of " the glory to be revealed." It is
to set eternal life before us as the mark we aim
at, and the prize we run for, and to seek the
things that are above. And is not this pleasant ?
It is our duty to think much of heaven, to place
60 THE PLRASANTNB8S OF
our happiness in its joys, and thitherward to di*
rect our aims and pursuits ; and what subject^
what object can be more pleasing t We have
need sometimes to frighten ourselves from «ia
with the terrors of eternal death ; but it is much
more a part of our religion, to eacourage our-
selves in our duty with the hopes of that eternal
life which God hath given us, that '^ life which
is in his Son."
What is Christianity, but ** having our con*
versation in heaven," trading with the New Je*
rusalem, and keeping up a constant correspond*
ehce with that better country, that is, the heav-
enly, as the country we belong to, and are in
expectation of; to which we remit our best e^
foots and best affcction;» ; where our head and
home is, and where W(i hope and long to be 1
Then we are as we should be, when our
minds are in a heavenly frame and temper ; then
we do as we should do, when we are employed
in the heavenly work, as we are capable of doing
it in this lower world ; and is not our religion
then a heaven upon earth ! If there be a fulness
of joy and pleasure in that glory and happiness,
which is grace and holiness perfected, there can-
not but be an abundance of joy and pleasure in
A RELIGIOUS LIFE. 61
that grace and holiness, which is glory and hap-
piness begun. If there will be such a complete
satisfaction in vision and fruition^ there cannot
but be a great deal in faith and hope so well
founded as that of the saints is. Hence we are
said, when believingy to *' rejoice with joy un-
fipeakable/' and to be ^' filled with joy and peace
in believing."
It is the character of all God's people, that
they are born from heaven^ and bound for heaven,
and have laid up their treasure in heaven ;
and they who know how great^ bow rich, how
glorioas, aad how well secured that happiness is
to all believers, cannot but own, that if that be
their character, it cannot but be their nnspeaka*-
ble comfort and delight.
Now sum up the whole, and then tell me
whether religion be not a pleasant thing indeed,
when even the duties of it are so much the de-
lights of it; and whether we do not serve a good
master^ who has thus made our work its own
wages, and has graciously provided two heavens
for those that never deserved one.
6
62 THE PLEASANTNESS OF
CHAPTER III.
THE PLEASANTNESS OF RELIGION PROTED FROBff
THE PROVISION THAT IS MADE FOR THE COBf-
FORT OF THOSE WHO ARE RELIGIOUS, AND THE
PRIVILEGES THET ARE ENTITLED TO. .
We have already found by inquiry, (oh that we
could all say we had found by experience !) that
the very principles and practices of religion have
91 great deal of pleasanl^oess in them, and the one
half has not been told us ; and yet the comfort
that attends religion and follows after it, cannot
but exceed that which is inherent in it, and comes
with it. If the '* work of righteousness be peace,**
much more is the ^* efiect of righteousness" so.
If the precepts of religion have such an air of
sweetness in them, what then have the comforts
of it ? Behold, " happy is the people," even in
this world, *' whose God is the Lord."
We must conclude, that they who walk in the
ways of holy Wisdom, have, or may have, true
peace and pleasure; for God has both taken care
A RELI6IOVB LIFE. 63
for their comfort, and given them canse to be
comforted ; so that if they do not live easily and
pleasantly, it is their own fault.
I. The God whom they serve, has taken care
for their comfort, and has done enough to convince
them, that i^ is his will they should be comforted ;
that he not only gives them leave to be cheerful,
but would have them to be so ; for what could
have been done more to the satisfaction of his
family than he has done in it ?
1. There is a purchase made of peace and
pleasure for them, so that they come to it fairly,
and by a good titloy He that purchased them a
peculiar people to himself, took care that they
should be, a pleasant people, that their comforts
might be a credit to his cause, and the joy of his
servants in his work might be a reputation to his
family. We have not only " peace with God
through our Lord Jesus Christ," but peace in our
own consciences too ; not only peace above, but
peace within ; and nothing less will pacify an
olTended conscience, than that which satisfied an
offended God. Yet this is not all ; we have not
only inward peace, but we *' rejoice in the hope
of the glory of God," and triumph over, nay, we
triumph' " in tribulation !"
64 THE PLEA8ANTKES8 OF
Think, what a vast expense, if I may so saj,
God was at, of blood and treasure, to lay up for
us and to secure to us, not only a future bliss, but
present pleasure, and the felicities not only of our
home, but of our way. Christ had trouble, that
we might have peace — pain, that w^ might hare
pleasure — sorrow, that we might have joy. He
wore the crown of thorns, that he might crown us
with roses, and a lasting joy might be upon our
heads. He put on the " spirit of heaviness,"
that we might be arrayed with the " garments of
praise." The garden was the place of his agony,
that it might be to us a garden of Eden, and
there it wa$ that he covenanted with his prose-
cutors for his discipleSy upon his surrendering
himself, saying in effect to all agonies, as he did
to them, " If ye seek me, let these go their way,"
if I be resigned to trouble, let them '' depart in
peace."
This was that which made Wisdom's ways
pleasantness — " the everlasting righteousness''
which Christ, by dying, wrought out and brought
in. This is the foundation of the treaty of peace,
and consequently the fountain of all those conso-
lations which believers are happy in. Then it is,
that " all the seed of Israel glory," when they
A EELIGIQtJS LIFE. 66
can each of them say, " In the Lord hate I
righteousness and strength ;" and then Israel
shall dwell safely, in a holy security, when they
have learned to call Christ by this name, ^^ The
Lord our Righteousness." If Christ had not
gone to the Father as our High Priest, with " the
blood of sprinkling'' in his hand, we could never
have rejoiced, but must have been always trem- .
bling.
Christ is our peace, not only as he made peace
for us with God, but as he " preached'' to them
** that were far off and to them that were nigh,"
and has engaged that his people, whenever they
may have trouble in the world, shall have ** peace
in him ;" upon the assurance of which, they may
be of good cheer, whatever happens. . It is ob-
servabJe, that in the close of that ordinance which
Christ incitituted in the night wherein he was
betrayed, to be a memorial of his suffierings, he
both sung a hymn of joy and preached a sermon
of comfort, to intimate, that what he designed in
dying for us, was to give us ** everlasting conso-
lation, and good hope through grace," and this
we should aim at in all our commemorations of
fai9 death.
•6
66 THE PLEABANTnI:SS OF
Peace and comfort are bought and paid for ; if
any of those who were designed to have the
benefit of this purchase, (Jeprive themselves of it,
let them bear the blame, but let him have the
praitie who intended them the kindness, and who
will take care that though his kindness be defer-
red, it shall not be defeated ; for though his
disciples may be sorrowful for a time, ''their
sorrow shall be turned into joy."
2. There are ' promises made' to believers, of
peace and pleasure. The benefits Christ bought
for them are conveyed to them, and settled upon
them in the covenant of grace ; which is " well-
ordered in all things," for the comfort and satis-
faction of those, who have made that covenant
**' all their salvation and all their desire." There
it is that ''light is sown for t^e righteous," and
it will come lip in due time. The promises of
that covenant are the " wells of salvation," out
of which they "draw water with joy;" the
** breasts of consolation," out of which, by faitih,
they are satisfied.
Those promises of the Old Testam^it, which
point at the go^l times, speak mostly of this as
the blessing reserved for those times, that there
should be great joy and rejoicing. The design
▲ RELIGIOUS LIFB. 67
of the gospel was to make religion a more pleas-
ant thing than it had been, by freeing it both
from the burdensome services which the Jews
were under,' and from the superstitious fear with
which the heathens kept themselves in awe ; and
by enlarging the privileges of God's people, and
making them easier to come at.
Every particular believer is interested in the
promises made fo the church, and may plead
them, and fetch in the comfort contained in them ;
as every citizen has the benefit of a charter, even
the meanest. What a pleasure may one take in
applying such a promise as this, ^* I will never
leave thee, nor forsake thee?" or this, ^'AU
tilings shall work together for good to them that
love God 1" These, and such as these, '* guide our
feet into the ways of peace." And as they aJ'e a
firm foundation on which to build our hopes, so
they are a foil mountain from which to dr^w pur
joys. By the exceeding greaut and precious
promises, we partake of a divine natiire in this
iosta&^^e of it, as much as in any-^a cowfort^Ue
^Bjoymeni of oqrselyes, And by all Ahe otber*
promises, that promise is fulfilled, '* My servants
' shaU eat, but ye shall be hungry ; my serv«,nts
AhiU <4riAk« but je sb»lJ be ttofVty ; my norKaots
DO THE PLEASANTNESS OF
shall rejoice, but ye shall be ashamed ; ray ser-
vants shall sing for joy of heart, but ye shall cry
for sorrow of heart ; and the encouragement
given to all the church's faithful friends, is made
good, "rejoice ye with Jerusalem, and be glad
with her all ye that love her."
3. There is provision made for the application
of that which is purchased and promised to the
saints. What will it avail that there is wine in
the vessel, if it be not drawn out ? that there is
a cordial made up, if it be not 'administered?
Care is therefore taken, that the people of God
' be assisted in making use of the Comforts treas-
ured up for them in the everlasting covenant.
A religious life, one may well expect, should
be a very comfortable life ; for infinite wisdom
has devised all the means that could be devised
to make it so. What could have been done more
for God's vineyard, to make it flourishing as well
as fruitful, than what he has done in it ? There
is not only an overflowing fulness of oil in the
good olive, but 'golden pipes' for the conveyancp
of that oil to the lamps, to keep them burning,
Zech. iv. 12. When God would himself furnish a
paradise for a beloved creature, there was nothing
wanting that might contribute to the comfort of
THS PLEASANTNESS OF 09
it ; in it was planted " every tree that was pleas-
ant to the sight, and good for food ;" so in the
gospel there is a paradise planted for all the
faithful offspring of the second Adam ; a Canaan,
a land *' flowing with milk and honey, a pleasant
land, a rest" for all the spiritual seed of Abraham.
Now as God put Adam into Paradise and brought
Israel into Canaan, so he has provided for giving
possession to all believers of all that comfort and
pleasure which is laid up for them. As in the
garden of Eden, innocency and pleasure were
twined together, so in the gospel of Christ, grace
and peace, ^' righteousness and peace have kissed
each other ;" and all is done that could be wished,
in order to our " entering into this rest,'' this
blessed sabbath. So that if we have not the ben-
efit of it, we may thank ourselves. God would
have comforted us, and we would not be com-
forted ,' our souls refused it.
Four things are done with this view, that those
who live a godly life, may live a comfortable and
pleasant life : And it is a pity that they should
receive the grace of God herein in vain.
First ; the blessed Spirit is sent to be the Com-
forter. He enlightens, convinces, and sanctifies,
but he has his name from this part of his office ;
i
70 THE PLEASANTNESS OF
he is " the Comforter." As the " Son of God/'
was sent to be the " Consolation of Israel," to
provide mdtter for comfort ; so the Spirit of God
was sent to be "the Comforter," to apply the
consolation which the Lord Jesus had provided.
Christ came to make peace, and the Spirit to speak
peace, and to " make us hear joy and gladness,"
even such as will cause broken bones themselves
to rejoice. Christ having wrought out salvation
for us, the work of the Spirit is to give us the
comfort of it. Hence the joy of the saints is said
to be "the joy of the Holy Ghost," because it is
his office to administer such comforts as tend to
fill us with joy.
The Spirit as a Comforter was given not only
for the relief of the saints in the suffering ages of
the church, but to continue " with the church
alway to the end," for the comfort of believers, ,
in reference to their constant sorrows both tem-
poral and spiritual ; and what a favor is this to
the church ! no less needful, no less advantageous
than the sending of the Son of God to save us ;
and for this therefore we should be no less thank-
ful. Let this article never be lefl out of our
songs of praise, but let us always give thanks to
him, who not only sent his Son to make satisfao*
A RELIGIOUS LIFE. 71
tion for lis ; but sent his Spirit to give satisfaction
to us ; sent his Spirit not only to work in us the
disposition of children towards him, but also to
witness to our adoption, and ** seal us to the day
of redemption."
The Spirit is given to be our Teacher, and
to ** lead us int6 all truth," and as such he is a
Comforter; for by rectifying our mistakes and
setting things in a true light, he silences our
doubts and fears, and sets things in a pleasant
light. — The Spirit is our Remembrancer, to put
us in mind of that which we know, and as such
)ie is a Comforter; for, like the disciples, we
distrust Christ in every exigence, because we
" forget the miracles of the loaves." — The Spirit
is our Sanctifier ; by him sin is mortified, and
grace wrought and strengthened ; and as such
he is our Comforter ; for nothing tends so much
to make us easy, as that which tends to make us
holy. — The Spirit is our Guide ; we are said to
be " led by the Spirit ;" and as such he is our
Comforter ; for under his conduct we cannot but
be led into " ways of pleasantness," to the " green
pastures" and " still watets."
Secondly; the scriptures are written, "that
our joy may be full ;" that we may have that joy
72 THE PLEASANTNESS OF
which alcMie is filling, and has that itf it which
will fill up the vacancies of other joys, and make
up their deficiences ; and that we may be full of
that joy, may have more and more of it, may be
wholly taken up with it, and may come, at length,
to the full perfection of it in the kingdom of gk>ry.
** These things are written to you," not only that
you may ^* receive the word with Joy" at firsts
when it is a new thing to you, but that your ''joy
may be full" and constant. The word of God is
the chief conveyance by which comfort is com*
municated from Christ, the fountain of life, ta
all the saints.
The scriptures we may always have with us^
and whenever we will, we may have recourse to
them ; so that we need not have to seek for cor-
dials at any time. The *' word is nigh thee," in
thy bouse, and in thy hand, and it is thine owa
fault if it be not in thy mouth and in thy hearts
Nor is it a spring shut up, or ' a fountain sealed.'
Those that compare spiritual things with spiritual,,
will find the scripture its own interpreter ; and '
piritual pleasure to flow from it as easily, aa
plentifully, to all who have i spiritual senses exer^
cised, as the honey from the comb.
T^MHBaints have found pleasure in the word<of
A RELIGIOUS LIFE. 73
God, and all those who have given up themselves
to be led and ruled by it. It was such a comfort
to David in his distress, that if he had not had
that for his delight, he would have perished in his
affliction ; nay, he had the joy of God's word to
be his continual entertainment, '' Thy statutes
have been my songs in the house of my pilgrim-
age,"-^" Thy words were found," says Jeremiah,
** and I did eat them," feast upon them with as
much pleasure, as ever any hungry man did
upon his necessary food, or epicure upon his
dainties : I perfectly regaled myself with them •
and " thy word was unto me the joy and rejoicing
of my heart." And we not only come short of
their experience, but frustrate God's gracious
intentions, if we do not find pleasure in the word
of God ; for *' whatsoever things were written
aforetime, were written for our learning ; that we
through patience and comfort of the Scriptures,
might have hope."
Thirdly ; holy ordinances were instituted for
the furtherance of our comfort, and to make our
religion pleasant unto us. The conversation of
friends with each other, is reckoned one of the
greatest delights of this world ; now ordinances
are instituted for the keeping up of our commun-
7
74 THE PI.EASANTNESS OF
ion with God, which is the greatest delight of the
• BQul that is allied to the other world. God ap-
pointed to the Jewish church a great many feasts
in the year, and but one fast, and that but for one
day, for this ena, that they might " rejoice before
the Lord their God,'' they and their families.
Deut. xvi. 11.
Prayer is an ordinance of God, appointed for
the fetching in of that peace and pleasure which
are provided for us. It is intended to be not
only the ease of our hearts by casting our burden
upon God, as it was to Hannah, who, when she
had prayed, *.' went her way, and did eat, and
her countenance was no more sad ;'" but to be
the joy of our hearts, by putting the promises in
suit, and improving our acquaintance with heav-
en: "Ask, and ye shall receive, that your joy
may be full." There is a throne of grace erected
for us to come to ; a Mediator of grace appointed,
in whose name to come ; the Spirit of grace given
to help our infirmities ; and an answer of peace
promised to every prayer of faith : and all this,
that we may fetch in, not only sanctifying, but
comforting grace " in every time of need.** God's
house, in which Wisdom's children dwell, is
A RELIGIOUS LIFE. 75
called *' a house of prayer," and thither God
brings them, on purpose to " make them joyful."
Singing of psalms is a gospel ordinance, that
is designed to contribute to the pleasantness
of our religion ; not only to express, but to ex-
cite and to increase our holy joy. In singing
to the Lord, we make a "joyful noise to the rock
of our salvation." When the apostle had warned
all Christians to take heed of drunkenness, " Be
not drunk with wine, wherein is excess," lest
they should think, thereby he restrained them
from any mirth that would do them good, he di-
rects them, instead of the song of the drunk-
ard, when the heart is merry, to entertain them-
selves with the songs of angels : ** Speaking
to yourselves in psalms and hymns, and spiritual
songs; singing and making melody in your hearts
to the Lord." There is no substance in this or-
dinance, but God^ in (condescension to our state,
has been pleased to make a particular ordinance
of it, to shew how much it is his will, that we
should be cheerful. "Is any merry? let him
wng psalms." Is any vainly merry 1 let him sup-
press the vanity, and turn the mirth into a right
channel. He need not banish nor abjure the
mirth, but let it be holy, heavenly mirth, and in
that mirth, "let him sing psalms." Nay, "is
76 THE PLEASANTNESS OF
any affiicted," and merry in his afiiiction ? let
him show it by singing psalms, as Paul and Silas
did ** in the 8tocks."-~The Lord's day is appoint-
ed to be a pleasant day, a day of holy rest, nay,
and a day, too, of holy joy ; a thanksgiving day ;
" This is the day which the Lord hath made, we
wHl rejoice and be glad in it." — ^The Lord*s Sup-
per is a spiritual feast ; and a feast, Solomon says,
'' was made for laughter," and so was this for
holy joy. We celebrate the memorials of his
death, that we may rejoice in the victories he ob-
tained, and the purchases he made by his death ;
and may apply to ourselves the privileges and
comforts which by the covenant of grace are made
ours. There we cannot but be glad, and * rejoice
in him, where we remember his love more than
wine.*
Fourthly ; the ministry is appointed for the
comfort of the saints, and their guides in the
ways of wisdom are instructed, by all means
possible, to make them ** ways of pleasantness,"
and to encourage them to go on pleasantly in
those ways. The priests of old were " ordained
for men," and were therefore taken from among
men, that they might have compassion upon
the mourners. And the prophets had thi^ par-
ticularly in their commission^ " Comfort ye
A RELIGIOUS LIFE. 77
comfort ye my people, saith your God^ speak ye
comfortably to Jerusalem."
Thus has God taken care for the comfort of
his people, so that he is not to be blamed if they
be not comforted. But this is not all.
II. There are many particular benefits and
privileges which they are entitled to, who walk
in the ways of religion, that contribute very much
to the pleasantness of those ways. By the blood
of Christ those benefits and privileges are pro-
cured for them, which speaks them highly valua-
ble ; an4 by the covenant of grace they are
secured to them, which speaks them unalienable.
1. Those who walk in Wisdom's ways are
discharged from the debts of sin, and that is
pleasant They are privileged from arrests. " Who
ahall lay any thing to their charge," while " it ia
God that justifies" them, and will stand by his
own act, against hell and earth? and He is always
near that justifies them ; and so is their Advocate,
who pleads for them, nearer than their accuser,
though he stand at their right hand to resist them ;
and he is able to cast him out, and all his accu-
sations.
Surely they put a force upon themselves who
are merry and pleasant under the guilt of sin ;
*7
78 THB PLEASANTNESS OF
for if conscience be awake, it cannot but have
" a fearful looking for of vengeance ;" but if sin
be done away, the burden is removed, the wound
is healed, and all is well. " Son, be of good
cheer," said Christ, though sick of a palsy, yet
be cheerful ; for " thy sins are forgiven thee ;"
and therefore, not only they shall not hurt thee,
but God is reconciled to thee, and will do thee
good ; thou mayest enjoy the comforts of this life,
and fear no snare in them ; mayest bear the
crosses of this life, and feel no sting in them ;
and mayest look forward to anothei life without
terror or amazement.
The pain which true penitents experience in
reflecting upon their sins, makes the pleasure
and satisfaction they have in the assurance of the
pardon of them doubly sweet ; as the sorrow of a
woman in travail is not an allay, but rather an
increase to the joy. that a *^ man is born into the
world :" No pain is more acute than that of
broken bones, to which the sorrows of a penitent
sinner are compared ; but when they are weU set
again, they are not only made easy, but they are
made to rejoice; and to this the comforts of a
pardoned sinner are compared. " Make me to
h^ar joy and gladness, that the bones which thou
A RELIOIOCS LIFE. 70
hast broken may rejoice," Ps. li. 8. All our bones^
when kept that not one of them was broken,
must say, ** Lord, who is like unto thee V* but
there is a more sensible joy for one displaced bone
reduced, than for the multitude of the bones that
were never hurt ; for one lost sheep brought home,
than for ninety and nine that went not astray.
Such is the pleasure which they have, who know
their sins are pardoned.
When God's prophets must speak comfortably
to Jerusalem, they must tell her that her *' iniquity
is pardoned." Such a pleasure there is in the
sense of the forgiveness of sins, that it enables us
to make a light matter of temporal afflictions,
particularly that of sickness ; '' The inhabitants
shall not say, I am sick, for the people that dwell
therein, shall be forgiven their iniquity ;" — and
to make a great matter of temporal mercies, when
they are thus sweetened and secured, particularly
that of recovery from sickness ; '' Thou hast, in
love to my soul," cured my body, and ** delivered
it from the pit of corruption, for thou hast cast all
my sins behind thy back." If our sins be par*
doned, and we know it, we may go out and come
in, in peace ; nothing can come amiss to us ; we
nuty lie down and rise up with pleuure; for all
80 THK PLEASANTNESS OF
is clear between us and heaven ; thus, " Blessed
is the man whose iniquity is forgiven."
2. They have "the Spirit of God witnessing
with their spirits, that they are the children of
God/' and that is pleasant. Can the children of
princes and great men please themselves with the
thoughts of th6 honors and expectations which
attend that relationship ? And may not the
children of God think with pleasure on the adop-
tion they have received ? And the pleasure must
be the greater, and make the stronger impres-
sions of joy, when they remember, that they were
by nature not only strangers and foreigners, but
children of wrath, and yet are thus highly favor-
ed. The comfort of relations is none of the least
of the delights of this life, but what comforts of
relations is comparable to this, of being related
to God as our Father, and to Christ as our elder
brother ; and to all the saints and angels too, as
belonging to the same family, which we are hap-
pily brought into relation to ? The pleasure of
claiming and owning this relation, is plainly in-
timated in our being taught to cry, ** Abba, Fa-
ther ;" why should it be thus doubled, and in
two languages, but to intimate to us, the unac-
countable pleasure and satisfaction, with which
A RELIGIOUS LIFE. ^ 81
good Christians call God * Father V It is the
string they harp upon, " Abba, Father."
3. They have ** access with boldness to the
throne of grace ;" and that is pleasant. Prayer
not only fetches in peace and pleasure, but it is
itself a great privilege, and not only an honor,
but a comfort. It is one of the greatest comforts
of our lives, that we have a God to go to at all
times, so that we need not fear coming unseason-
ably or coming too often ; and in all places we
may go to him, though we are as Jonah in the
fish's belly, or as David in the " depths," or " in
the ends of the earth."
It is a pleasure to one who is fbll of care and
grief, to unbosom himself ; and to one who wants
or fears wanting, to petition one who is able and
willing to supply his wants. And we have great
encouragement to ** make our requests known to.
God ;" we have " access with confidence," not
access with difficulty, as we have to great men,
nor access with uncertainty of acceptance, as the
Nirievites, " who can tell if God will return to
us I" but we have access with assurance. '* What^ .
soever we ask" in faith, according to his will,
" we know that we have the petitions that we
desired of him."
rsZ THE PLEASANTNESS OF
It is a pleasure to talk to one whom we love,
and who, we know, loves us, and though far above
us, yet takes notice of what we say, and is ten-
* derly concerned for us; what a pleasure it is
then to speak to God ! to have not only a liberty
of access, but a liberty of speech, freedom to
utter all our mind, humbly, and in faith ; ** bold-
ness to enter into the holiest by the blood of
Jesus ; and boldness to pour out our hearts
before God, as one, who, though he knows our
case better than we ourselves, yet will give
tis the satisfaction of knowing it from us, accord-
ing to our own showing. Beggars who have good
benefactors, live as pleasantly as any other people;
this is the tease of God's people, they are beggars,
but they are beggars to a bountiful Benefactor,
that is ''rich in mercy to all that call upoa him :"
Blessed are they that * wait daily at the posts of
wisdom's doors.' If the prayer of the upright be
God's delight, it cannot but be their's.
4. They have a sanctified use of all their
creature comforts, and that is pleasant. What
God's people have, be it little or much, they have
it from the love of God, and with his blessing, and
then, behold, all things are clean and sweet to
them ; they come from the hand of a Father, by
A RELIGIOUS LIFE. 83
the hand of a Mediator, not in the channel of
common providence, but by the golden pipes of
the promises of the covenant. And hence it is,
that *' a little that a righteous man hath/' having
a heart to be content with it, and the divine skill
of enjoying God in it, is better to him than the
riches of many wicked are to them ; and that
" a dinner of herbs where love is" and the *^ fear
of the Lord," is better, and yields abundantly
more satisfaction, than a *' stalled ox, and hatred
and trouble therewith."
5. They have the testimony of their own con-
sciences for them in all conditions ; and that is
pleasant. A good conscience is not only a bra-
zen wall, but a continual feast ; and all* the
melody of Solomon's instruments of music of all
sorts, were not to be compared with that of the
bird in the bosom, when it sings sweet. If Paul
has a " conscience void of offence," though he be
as sorrowful, yet he is always rejoicing ;" nay,
and even when he is ** pressed above measure,"
and has '' received a sentence of death within
himself," his rejoicing is this ; even the testimony
of his conscience concerning his integrity.
As nothing is more painful and unpleasant
than to be smitten and reproached by, our own
84 THE PLBA8AMTNESS OF
heatts, to have our consciences fly in our faces,
and give us our own ; so there is nothing more
comfortable, than to be upon good ground re*
eonciled to ourselves ; ta prove our own work by
the touchstone of Grod's word, and to find it right,
for then we have rejoicing in ourselves alone,
and not in another ; ^ " if our hearts condemn
us not, then have we confidence towards God ;"
may lift up our face without spot unto him, and
comfortably appeal to his omniscience ; '' Thou,
O Lord, knowest me ; thou hast seen me, and
tried my heart towards thee." It is easy to im-
agine the holy, humble pleasure that a good man
has, in the just reflection upk)n the successful
resistance of a strong and threatening tempta-
tion ; the seasonable suppressing and crossing of
an unruly appetite or passion, and a check given
to the tongue when it was about to speak unad-
visedly. What a pleasure it is to look back
upon any good word spoken, or any good work
done, in the strength of God's grace, to his glory,
and any way to the advantage of our biethren,
either for soul or body ! With what a sweet sat-
isfaction may a good man lie down in the close
of the Lord's-day, if God has enabled him, in
aome measure, to do the work of the day in the
A RELIGIOUS LIFE. 85
tiay, aceording as the duty of the day requires 1
We may then ^eat our bread with joy, and drink
our wine with a merry heart, when we have some
^ood ground to hope, that God now accepteth our
works through Jesus Christ.
6. They have the earnests and foretastes of
•eternal life and glory ; and that is pleasant indeed.
They have it not only secured to them, but dwell-
ing in them, in the first-fruits of it, such as they
are capable of in their present imperfect state ;
*' These things are written unto you that believe
•on the name of the Son of God, that ye may
know," not only that you shall have, but " that
you have external life ;" you are *' sealed with that
Holy Spirit of promise," which is the ** earnest
of pur inheritance," not only a ratification of the
grant, but part of the full payment .
Canaan, when we come to it, will be a land
flowing with milk and honey ; '' in Qod's pres-
ence there is fulness of joy, and pleasures for
evermore ;" but lest we should think it long ere
we come to it, the God whom we serve has been
pleased to send to us, as he did to Israel, some
clusters of the grapes df that good land, to meet
us in the wilderness. Now if they were sent us
in excuse of the full enjoyment, and we were to
8
86 THE PLEASANTNESS OF
be put ofF with them, that would put a bitterness
into them ; bat being sent us in earnest of the
full enjoyment, that puts a sweetness into them,
and makes them pleasant indeed.
A day in God's courts, and an hour at his table
in communion with him, is very pleasant, better
than a thousand days, than ten thousand hours,
in any of the enjoyments of sense ; but this very
much increases the pleasantness of it, that it is
the pledge of a blessed eternity, which we hope
to spend " within the veil," in the vision and fru-
ition of God. Sabbaths are sweet, as they are
earnests of the everlasting sabbatism, or keeping
of a sabbath, as the apostle calls it, Heb. iv. 9,
which remainefh for the people of God. Gos-
pel feasts are therefore sweet, because earnests of
the everlasting feast to which we shall sit down
with Abraham, and Isaac, and Jacob. The joys
of the Holy Ghost are sweet, as they are earnests
of that joy of our Lord, into which all Christ's
good and faithful servants shall enter. Praising
God is sweet, as it is an earnest of that blessed
state, in which we shall not rest day or night
from praising God. The communion of saints
is sweet, as it is an earnest of the pleasure we
A RELICHOUS L|Fe« 87
liope to have in the ''general assembly and
church of the first-born."
They that travel in Wisdom's ways, though
sometimes they find themselves walking in the
low and darksome ''valley of the shadow of
death," where they can see but a little way be-
fore them ; yet at other times ar^ led with Moses
to the top of mount Pisgah, and thence have a
pleasant prospect of the land of promise and the
glories of that good land ; not with such a damp
upon the pleasure of it as Moses had, " Thou
shalt see it with thine eyes,, but thou shalt not go
over thither ;" but such an addition to the pleasure
of it as Abraham had, when God said to him,
"All the land which thou seest, to thee will I give
it." Take pleasure of the prospect as a pledge of
the possession shortly.
88 THE PLEASANTNESS OF
CHAPTER IV.
THE DOCTRINE FURTHER PROVED BT EXPERIENCE^
Haying found religion in its own nature
pleasant, and the comforts and^ privileges so
with which it is attended, we shall next try to
make this truth more evident, by appealing to
such as may be thought competent witnesses in
such a case. I confess if we appeal to the
** natural man," who looks no further than the
things of sense, and judges by no other rule
than sense, and ** receiveth not the things of the
Spirit of God, for they are foolishness to him ; "
such a one will be so far from consenting to
this truth, and concurring with it, that he will
contradict and oppose it. Our appeal must be
to those who have some spiritual senses exer-
cised, " for the brutish man knows not, neither
doth the fool understand this." We must there-
fore be allowed to appeal to convinced sinners,,
and comforted saints. Wicked people, whom
the Spirit has roused out of a sinful security,
and godly people, whom the Spirit has put to
A H£LI6I0US LIFE 0\f
re«t in a holy serenity, are the most competent
witnesses to give evidence in this case ; and to
their experience we appeal.
I. Ask those who have tried the ways of sin
and wickedness, of vice and profaneness, and
begin to pause a little, and to consider, whether
the way they are in be right ; and let us hear
what is their experience Concerning those ways :
and' our appeal to them is in the words of the
apostle, ** What fruit had ye then in those
things, whereof ye are now ashamed ? " Not
only what fruit will ,ye have at last, when the
end of these things is death ; or, " What plea-
sure hath he in his house after him, when the
number of his months is cut off in the midst? "
but what fruit, what pleasure had ye then, when
you were in the enjoyment of the best of it ?
^ Those who have been running to an excess
of riot, who have laid the reins on the neck of
their lusts, have rejoiced with the " young man
in his youth, and walked in the way of their
hearts and the sight of their eyes," have taken
a boundless liberty in the gratification of sense,
and have made it their business to extract out
of this world whatever may pass under the
name of pleasure: ask them now, when they
8*
90 THE PLEASANTNESS OF
begin to reelect, which they could not find in
their hearts to do while they were going on in
their pursuit — ask them what they think of
those pleasures which pretend to vie with those
of religion, and they will tell you,
1. That the pleasure of sin was painful and
unsatisfying in the enjoyment, and a pleasure
which then they had no reasoil to boast of It
was a sordid pleasure, and beneath the dignity
of a man, and which could not be had but by
yielding up the throne in the soul to the inferior
faculties of sense, and allowing them the xlo-
minion over I'eason and couscience, which ought
to command and give law. It was the gratifying
of an appetite which was the disease of the soul,
and which would not be satisfied, but, like the
daughters of the horse-leech, still cried, ' Give,
Give/
They who have made themselves slaves to
their lusts, will own that it was the greatest
drudgery in the world, and therefore is repre-
sented in the parable of the prodigal, by a
young gentleman hiring himself to one that sent
him into his field to feed swine,'where he was
made a fellow-commoner with them, and " would
fam have filled his belly with the husks" that
A RELIGIOUS LIFE. 91
they did eat ; such a disgrace, such a dissatis-
faction is there in the pleasures of sin. And
consider, too, tlie diversity of masters which
sinners are at the heck of, and their disagree-
ment among themselves ; for they that are
disobedient to that God who is One, are de-
ceived, "serving divers lusts and pleasures,"
iind therein " led captive " by Satan, their
sworn enemy, "at his wilL"
2. They will tell you that the pleasure of sin
was very bitter and tormenting in the reflection.
We will allow that there is a pleasure in sin for
a season, but that season is soon over, and is
succeeded by another season that is the reverse
of it ; the sweetness is soon gone, and leaves
the bitterness behind in the bottom of the cup ;
the wine is red, and gives "its colour;" its
flavor is very agreeable, but at the last it " bites
like a serpent, and stings like an adder." Sin
is that strange woman, whose flatteries are
charming, but " ho end bitter as wormwood."
When conscience is awake, and tells the
sinner he is verily guilty ; when his sins are set
in order before him in their true color, and he
sees himself defiled and deformed by them ;
when his own wickedness begins to correct
9Q THIS PLEASANTNESS OF
faim, and his backslidings to reprove him, and
his own heart makes him " loathe himself for
his abominations ; " where is the pleasure of his
sin then ? As the thief is ashamed when he is
discovered to the world, so are the drunkards,
the unclean, when discovered to themselves.
They say, " Where shall I cause my shame to
go ? " There is no remedy, but I must " lie
down in it." If the pleasure of any sin would
last| surely that of ill-got gain would, because
there is something to show for it; and yet,
though that wickedness be sweet in the sinner's
mouth, though he " hide it under his tongue,
yet in his bowels it is turned into the gall of
asps." He hath " swallowed down riches," but
shall be forced to " vomit them up again."
And is such pleasure as this worthy to come
in competition with the pleasures of religion, or
to be named the same day with them ? What
senseless creatures are^he sensual^ that will not
be persuaded to quit the pleasures of brutes,
i;^hen they might have in exchange the delights
of angels !
II. Ask those that have tried the ways of
wisdom, what is their experience concerning
those ways. " Call now, if there be any that
A R£LIG10US LIFE. 93
will answer you/ and to which of the saints will
you turn ? " "^ Turn you to which you will, and
they will agree to this, that " Wisdom's ways
are pleasantness, and her paths peace." How-
ever about some things they may differ in their
sentiments, in this they are all of a mind, that
God is a good master, and his service not only
perfect free<lom, but perfect pleasure. And it
is a debt which aged and experienced Chris-
tians owe both to their Master, and to their
fellow servanls, both to Christ and Christians, to
bear their testimony to this truth ; and the more
explicitly and solemnly they do it, the better.
Let them tell others ** what God has done for
their souls," and how they have " tasted that he
is gracious ; " let them own to tho honor- o^
God and religion, that there '' has not failed one
word of God's good promise ; " by which he
designed to make his servants pleasant ; that
what is said of the pleasantness of religion is
really true. Let them " set to their seal that it
is true."
The ways of religion and godliness are the
good old ways. Now if you would have an
account of the way ycm are to go, you must
inquire of those that have travelled it, not those
94 THB PLEASANTNESS OF
who have only occasionally stept into if^ but
those whose business has led them to frequent
it. Ask the ancient travellers, whether they
have found rest to their souls in this way, and
there are few you shall inquire of, but will be
ready to own these four things ,from expe*^
rience —
I. That they have found the rules and dic-
tates of religion very agreeable both to right
reason, and to their true interest, and therefore
pleasant. They have found all God's precepts
concerning all things to be right, and reasona-
ble, and highly equitable ; and when they did
but show themselves men, they could not but
consent and subscribe " to the law, that it is
good." And there is a wonderful propriety in
this; for the laws of humility and meekness,
sobriety and temperance, contentment and pa-
tience, love and charity, are agreeable to our-
selves when we are in oUr right mind. They
are the rectitude of our nature, the advancement
of our powers and faculties, the composure of
our minds, and the comfort of our lives, and
carry their own letters of commendation along
ivith them. If a man understood himself and
his own interest, he would comport with theso.
A RELIGIOUS LIFE. 93
rules, and govern himself by them, though there
were no authority over him to oblige him to it.
All that have thoroughly tried them, will say
they are so far from being chains of imprison-
ment to a man, and as fetters to his feet, that
they are as chains of ornament to him, and as
the girdle to his loins. Ask experienced Chris-
tians, and they will tell you what abundance of
comfort and satisfaction they have had in keep-
ing sober, when they have been in temptation to
excess, '.in doing justly, when they might have
gained by dishonesty, as others do, aiid nobody
' know it; in forgiving an injury, when it was in
the power of their hand to revenge it ; in giving
alms to the poor, when perhaps they straitened
themselves by it; in fiubmitting to an affliction,
when the circumstances of it were very aggra-
vating ; and in bridling their passion under
great provocations. With what comfort does
Nehemiah reflect upon it, that though his pre-
decessors in the government had abused their
power, yet " so did not I, because of the fear of
God 1 " And with what pleasure does Samuel
make his appeal, ** Whose ox have 1 taken, or
whom hkve I defrauded 1 '' and Paul his, ** I
have coveted no man's silveri or gold, or appa-
96 THB PLEASANTNESS OF
rel." If you would have a register of expe-
riences to this purpose, read the llDth Psalm^
which ^is a collection of David's testimonies ij^
the sweetness and goodness of God's law^ the^
equity and excellency of it, and the abundant^
satisfaction that is to be found in a constant
conscientious conforoijty to it.
II. They will say also that they have found the
exercises of devotion to be very pleasant and com-
jR)rtable ; and if there be a heaven upon earth, it
is in communipn with God in his ordinances; ia
hearing from him, in speaking to him, m receiv-
ing the tokens of his favor and communications
of his grace, and returning pious affections to
him ; pouring opt the heart before him ,* lifHng
up the soul to him. All good Christians will sub-
scribe to David's experience ; " It is good for me
to draw near to God;" the nearer the better; and
it will be best of all, when I come to be nearest
of all, within the veil, and shall join with them in
saying, " Return unto thy rest, O my soul !" to
God as to thy rest, and repose in him. I have
found that satisfaction in communion with God,
which I would not exchange for ail the delights
of the sons of men, and the peculiar treasures
of kings and provinces^ What a pleasure did
A RELIGIOUS LIFB, 97
those pious Jews in Hezekiah's time find in the>
solen^nitics of the passover, who» when they had
kept seven days according to the law, in attend-
ing >on God's ordinances, '' took counsel togeth-
er to keep other seven days, and they kept other
seven days with gladness." And if Christ's hea,r-
ers had not found an abundant sweetness and sat-
isfaction in attending on him, they could never
have continued their attendance those days in a
desert place, as we find they did, Matt. xv. S%
No wonder then that his own disciples, wheo
Ihey were spectators of his transfiguration and
auditors of his discourse with Moses and Elias in
the holy mount, said, ''Master, it is good to be
here ;" here let us make tabernacles !
III. They will say that they have found the
pleasure of religion sufficient to overcome the
pains and troubles of sense^ and to take out the
fitingof them, and to take out the terror of them.
This is a plain evidence of the excellency of spi»
utual pleasures, that religious convictions will
soon c<mquer sensual delights, and quite extin-
guish them ; so that they become as ** scmgs to a
heavy heart " for a " wounded spirit who ca»
bear V But it has often, been found that the
pains of sense have not been able to extinguish:
i
98 THE PLEASANTNfiSS OP
spiritual delights, but have been conquered and
quite over-balanced by them. Joy in spirit has
been to manj a powerful allay to trouble in the
flesh.
The pleasure that holy souls have in God, as
it needs not to be supported by the delights of
sense, so it fears not being suppressed by the
grievances of sense. They can rejoice in the
Lord, and joy in him as the God of their salva-
tion, even then, when the " fig-tree doth not
blossom, and there is no fruit in the vine," for
even then, when in the world they have tribula-
tion, Christ hath provided that in him they
should have satisfaction.
For this we may appeal to the martyrs, and
other sufferers for the name of Christ. How
have their spiritual joys made their bonds for
Christ easy, and made their prisons their ' de-
lectable orchards,' as one of the martyrs called
his. Animated by these comforts, they have not
only taken patiently, but "taken joyfully, the
spoiling of their goods, knowing in themselves
that they have in heaven a better, and a more
enduring substance." Ask Paul, and he will tell
you, that even then, when he was " troubled on
every side/' when without wf^re fightings, and,
A BEU6IOUS LIFE. 99
within were fears, yet he was filled with com-
fort, and was exceeding joyful in all his tribu-
lation ; and that as his sufferings for Christ
increased, his cobsolatipn in Christ increased
proportionably. And though he expects no
ether, but to finish his course with blood, yet
he doubts not but to finish his course with joy.
Nay, we may appeal to the sick-beds and death-
beds of many good Christians for proof of this.
When wearisome nights have been . appointed
to them, yet God's "statutes have been their
songs,'* their songs in the night. ' I have pain,'
says one, ' but I bless God I have peace.'
' Weak and dying,' said another, ' but light and
comfort enough within.' The delights of sense
forsake us, when we most need them to be a
comfort to us. When a man is " chastened
with pai)» upon his bed, and the multitude of
his bones with strong pain, he ahhorreth bread
and dainty meat," and cannot relish it ; but
then the bread of life and spiritual dainties have
the sweetest relish of all. Many of God's people
have found it so : " This is my comfort in mine
affliction, that thy word hath quickened me."
This has '* made all their bed in their sickness,"
and made it easy.
100 THE PLEASANTNESS OP
IV. They have found, that the closer they
have kept to i'eligion's ways, and the better
progress they have made in thpse ways, the)
more pleasure they have found in them. By
this it appears, that the pleasure takes its
excellency from the religion — the more religion
prevails, the greater the pleasure is. What
disquiet and discomfort Wisdom's children have,
is owing, not to Wisdom's ways — ^those ar«
pleasant— but to their deviations from those
ways, or their slothfulness and trifling in them.
These things are indeed unpleasant, aiad sooner
or later will be found so. If good people are
sometimes drooping and in sorrow, it is not
because they are good, but because they are not
so good as they should be. They do not live up
to their profession and principles, but are too
much in love with the body, and hanker too
much after the world. Though they do not turn
back to Sodom, they look back towards it, and
are too mindful of the country from which they^
came out ; and this makes them uneasy ; this
forfeits their comforts, and grieves their Com-
forter, and disturbs their peace, which would
have been firm to them, if they had been firm
to their engagements. Xf^e turn aside out of
A tlELtdlOltS LIF£. , 101
the ways of God, we are not to think it strange
if the consolations of God do not follow us.
But " if we cleave to the Lord with full purpose
of heart," then we find the " joy of the Lord
our strength."' Have we not found those duties
most pleasant, in which we have taken most
pains and most care? Have we not had the
most comfortable sabbath visits made to our
souls when we have been most " in the. Spirit
on the Lord's day " ? And the longer we con-
tinue and the more we mend our pace in these
ways, the more pleasure we find in them. This
is the excellency of spiritual pleasures, and
recommends them greatly, ^that they increase
with use, so far they are from withering or,
going to decay. The difficulties which may at
first be found in the ways of religion wear off
by degrees, and the work of it grows more easy,
and the joys of it more sweet.
Ask those who have backslidden from the
ways of God, have left their first love, and begin
^to bethink themselves and to remember from
whence they are fallen, whether they had not a
great deal more comfort when they kept close
to God, than they have had since they turned
aside from him; and they will say with the
9»
102 THE PLEASANTNESS OF
adaltresSy when she found the way of her apos-
tacy hedged up with thorns, "I will go and
return to my first husband, for then it was
better with me than now." There is nothing
^ot by departing fi-om God, and nothing lost by
being faithful to him.
▲ RELlGIOtJit LIVE. 103
CHAPTER V.
THE DOCTRINE ILLUSTRATED BY THE SIMILI<*
TUDE USED IN THE TEXT, OF A PLEASANT
WAY OR JOURNEY.
The practice of religion is often spoken of in
Bcripture "as a way. It is the way of God's
commandments; it is a highway, the King's
.highway, the King of kings' highway; and
those that are religious are travelling in this
way. The schoolmen commonly called Chris-
tians in this world, Viatores — travellers ; when
they come to heaven, they are Comprehensorea
— they have then attained, are at home. Here
they are in their journey, there at their journey's
end. Now if heaven be the" journey's end, the
" prize of our high calling," and we be sure, if
we so run as we ought, that we shall obtain, it
is enough to engage and encourage us in our
way, though it be ever so unpleasant ; but we
are told that we have also a pleasant road.
104 THE PLEASANTNESS OF
Now there are ten things which help to make
a journey pleasant, and there is something like
to each of these to be found in the way of Wis-
dom, by those that walk in that way.
I. It helps to make a journey pleasant to go
upon a good errand. He that is brought up a
prisoner in the hands of the ministers of justice,
whatever conveniences he may be accommodated
with, cannot have*a pleasant journey, but a mel-
ancholy one : and that is the case of a wicked
man. He is going on this world toward destruc-
tion : the way he is in, though wide and broad,
leads directly to it ; and while he persists in it,
every step he takes is so much nearer hell, and
therefore he cannot have a pleasarit journey ;
it is absurd and indecent to pretend to make it
so. Though the way may seem right to a man,
yet there can be no true pleasure in it, while the
end thereof is the ways of death, and the "steps
take hold on hell."
JBut he that goes into a far Country to receive
for himself a kingdom, whatever difficulties may
attend his journey, yet the errand he goes on is
enough to make it pleasant ; and on this errand
they go that travel Wisdom's wa^s. They look
for a kingdom which cannot be moved, and are
A RELIGIOUS LIFE. 105
pressing forward in the hopes of it. Abraham
went out of his own country, " not knowing
whither he went ;" but those that set out and
hold on in the way of religion, know whither it
V(i\{ bring thera ; they know that it leads to life,
eternal life ; and therefore, " in the way of
righteousness is life," because there is such a life
at the end of it.
Good people go upon a good errand, for they
' go on God's errand as well as their own. They
are serving and glorifying him, ^contributing
something to his honor, and the advancement of
the interests of his kingidom among men ; and
this makes it pleasant. And that vi^hich puts so
gireat a reputation upon the duties of religion,
that by them Gad is served and glorified, cannot
but put so much the more satisfaction into them.
With what pleasure does Paul appeal to God, as
the God whom " he served with his spirk ift the
gospel of his Son !"
II. It helps to make a journey pleasant to have
strength and ability for it. He that is weak,
sickly, and lame, can find no pleasure in the
pleasan test walks. How should he, when he
takes every step in pain. A strong man rejoices
to run a race, but he that is feeble trembles to set
106 THE PLEASANTNESS OF
one foot before another. Now this makes the
ways of religion pleaisant, that they who walk in
those ways, are not only cured of their natural
vtseakness, but are filled with spiritual strength ;
they travel not in their own might, but in the
" greatness of his strength," who is " mighty to
save." Were they to proceed in their own
strength, they would have little pleasure in the
journey. Every little difficulty would foil them,
and they would tire presently ; but they go forth,
aiid go on in the strength of the Lord God ; and
upcm every occasion, according to his promise,
he renews that strength to them, and they
" mount up vyith wings like Ragles/' they go on
with cheerfulness and alacrity ; *' they lun, and
are not weary ; they walk, and do not faint."
God, with his comforts, enlarges their hearts,
and then they not only go, but '' run in the way
of his commandments."
That which to the old nature is impracticable
and unpleasant and which therefore is declined,
or undertaken with reluctancy, to the new nature
is easy and pleasant : and this new nature is
given to all the saints, and puts a new life and
vigor into them, strengthens them with all might
in the inner man, unto all diligence in doiag-
A. RELIGIOUS LIFE. 107
work, patience in suffering-work, aind persever-
ance in both ; and so all is made pleasant. They,
are " strong in the Lord, and in the power of
his might," and this not only keeps the spirit
willing, even when the flesh is weak, but makes'
even the " lame man to leap as an hart, and the
tongue of the dumb to sing."
III. It helps to make a journey pleasant to
have a good guide, whose knowledge and faith-
fulness one can confide in. A traveller, though
he has day-light, yet may miss his way and lose
himself, if he have not one to show him his way
and go before him, especially if his way lie, as
ours does, through a wilderness, where there are
so many by-paths ; and though he should not be
guilty of any fatal mistake, yet he is in continual
doubt and fear, which makes his journey uncom-
' fortable. But this is both the safety and the sat-
isfaction of all true Christians, that they have
not only the gospel of Christ for their light, as
a discovering and directing light, but the Spirit
of Christ, for their guide. It is promised, that he
shall " lead them into all truth," shall " guide
them with his eye." Hence they are said to
** walk after the Spirit," and to be " led by the
Spirit ;" as God's Israel of old were led through
106 THB PLEASANTNESS QF
the wilderness by a pillar of cloud and fire, and
the Lord was in it
IV. It helps to make a journey pleasant to be
under a good guard or convoy, that one may
travel safely. Our way lies through an enemy's
country, and they are active, subtle enemies.
The road is infested with robbers, who lie in
wait to spoil, and to destroy. We travel by the
lions' dens and the mountains of the leopards ;
and our danger is the greater, because it arises,
not from flesh and blood, but spiritual wicked-
ness. Satan, by the world and the flesh, way-
lays us, and seeks to devour us ; so that we could
not with any pleasure go on our way, if God
himself had not taken us under his special pro-
tection. The same Spirit that is a guide to these
travellers, is their guard also ; for whoever are
sanctified by the Holy Ghost, are by him " pre«-
served in Christ Jesus blameless ;" and shall be
preserved to the heavenly kingdom, so that they
shall not be robbed of their graces and comforts,
which are evidences for,, and earnests of eternal
life. They are " kept by the power of God,
through faith unto salvation," and therefore may
go on cheerfully. The promises of God are a
writ of protection to all Christ's good sufagects
A RELIGIOUS lilFE. 109
in their travels, and give them such a holy secu-
rity, as lays a foundation for a constant serenity.
Eternal truth itself has assured them, that no
evil shall hefal them, nothing really and destruc-
tively evil, no evil but what God will bring good
to them out of. God himself has engaged to be
their keeper, and to preserve their going out and
coming in, from henceforth and for ever, which
promise looks as far forwards as eternity itself:
and by such promised as these, and that grace
which is conveyed through them to all active be^
lievers, God carries them as upon eagles' wipgs,
to bring them to himself. .
Good angels are appointed for a guard to all
that walk in Wisdom's ways, to bear them in
their arms, where they go, and to pitch their tents
round about them where they rest, and so to keep
them in all their ways. How easy may they be
that are thus guarded, and how well pleased un-
der all events I as Jacob was, who ** went on his
way, and the angels of God met him."
V- It helps to make a journey pleasant, to
have the. way tracked by those that have gone
before in the same road, and on the same errand.
Untrodden paths are unpleasant ones ; but in the
way of religion, we are both directed .aad i^or
10
110 THE PLEASANTNESS OF
couraged by the good examples of thosQ that have
chosen the way of truth before us, and have
walked in it. We are bidden to follow them,
who are now "through faith and patience,"
those travelling graces of a Christian, " inherit-
ing the promises."^
It is pfeasant to think that we are walking in
the same way with Abraham, and Isaac, and Ja-
cob, with whom we shortly hope to sit down in
the kingdom of God. How many holy, wise, good
men have governed themselves by the same
rules that we govern ourselves by, have lived
with the same views and by the same faith that
we live by, looking for the same blessed hope ;
and have by it obtained a good report I We "^go
forth- by the footsteps of the flock."
Let us, therefore, to make our way easy and
pleasant, take the prophets for an example. And
" being' compassed about with so great a cloud
of witnesses, let us run with patience, and cheer-
. fulness, the race that is set before us, looking
unto Jesus," the most encouraging pattern of all,,
who has " left us an example, that we should'
follow his steps ;*' and what more pleasant than
to follow such a leader, whose word of command
is, " Follow me " ?
A RELIGIOUS LIFE. Ill
VI. It helps to make a journey pleasant to
have good company. This deceives the time,
and takes off the tediousness of a journey, as
much as any thing. It is the comfort of those
who walk in Wisdom's ways, that though there
are but few walking in those ways, yet there are
some, and those the wisest aiid best, and more
excellent than their neighbors; and it will be
found there are more ready to say, *' We will go
with you, for we have heard that God is with
you."
The communion of saints contributes much
to the pleasantness of Wisdom's ways. We have
many fellow-travellers that quicken one another,
by the fellowship they have one with another, as
companions in the kingdom and patience of Je-
sut Christ. It was a pleasure to those who were
going up to Jerusalem to worship, that their
numbers increased in every town they came to,
and so they " went from strength to strength ;"
they grew more and more numerous, "till every
one of them in Zion appeared before God ;^' and
'80 it is with God's spiritual Israel, to which we
have the pleasure of seeing daily additions of
such as shall be saved.
118 THE PLEASANTNESS OF
VII. It helps to make a journey pleasant, to
have the way He through green pastures, and by
the still waters ; and so the ways of Wisdom do.
David speaks his experience herein, that he was
led into the " green pastures," the verdure
whereof was grateful to the eye, and " by the still
waters," whose soft and gentle murmurs were
music to the ear : and he was not driven through
these, but made to lie down in the midst of these
delights, as Israel when they encamped atElim,
where there were twelve wells of water and three-
score and ten palm-trees. Gospel ordinances, in
which we deal much in our way to heaven, are
as agreeable to all the children of God, as these
green pastures and still waters. They call the
Sabbath a delight, and prayer a delight, and
the word of God a delight. These are their
pleasant things. There ** is a river " of comfort
in gospel ordinances, ** the streams whereof
make glad the city of God," the holy place of the
tabernacles of the Most High ; and along the
banks of this river their road lies.
• Those that turn aside from the ways of God's
commandments are upbraided with the folly of
it, as leaving a pleasant road for an unpleasant
one. Will a man, a traveller, be such a fool as
A RELIGIOUS LIFE. 113
to leave the fields^ which are smooth and even,
for a rock that is rugged and dangerous, or for
the snowy mountains of Lebanon ? Shall the run-
ning waters be forsaken for the strange cold
waters? Thus are men enemies to themselves,
and the foolishness of man perverteth his way.
VIII. It adds to the pleasure of a journey, to
have it fair over head. Wet and stormy weather
takes off very much of the pleasure of a jour-
Bey ; but it is pleasant travelling when the sky
is clear, and the air calm and serene : and this
IS the happiness of those who walk in Wisdom's
ways, that all is clear between them and heaven ;
there are no clouds of guilt to interpose between
them and the Sun of Righteousness, and to in-
tercept his refreshing beams ; no storms of wrath
gathering that threaten them. Our reconcilia-
tion to God, and acceptance with him, makes
every thing pleasant. How can we be melan-
choly, if heaven smile upon us ? " Being jus-
tified by faith, we have peace with God,'' and
peace from God, peace made for us, and peace
spoken to us, and then *' we rejoice in tribuia-
tion." Those travellers cannot but rejoice all
the day, who " walk ia the light of God's coun-
tenance.''
10»
114 THE PLEASANTNESS OF
IX. It adds likewise to the pleasure of a jour«
ney, to be furnished with all. needful accomnu)-
dations for travelling. They that walk in the
way of God, have wherewithal to bear their
charges, and it is promised them that they shall
want no good thing. If they have not an abun«
dance of the wealth of this world, Which perhaps
does but overload a traveller and prove an incum-
brance rather than any furtherance, yet, they
have good bills ; having access by prayer to the
throne of grace wherever they are, and a prom-
ise that they shaH receive what they ask ; and
access by faith to the covenant of grace, which
they may draw upon, and draw from as an in**
exhaustible treasury. " Jehovah Jirah ; the
Lord will provide."
X. It helps to make a journey pleasant to
have a good prospect. The travellers in Wis-
dom's ways may look about them with pleasure,
BO, as no travellers ever could ; for they can call
all about them their own, even the *' world, and
life, and death, and things present, and things to
come ; all is theirs, if they be Christ's." The
whole creation is not only at peace with them,
but at their service.
A ftfiUOlOVS UF2. 115
It is pleasant in a journey, to have a prospect
of th6 journey's end ; to see that the way. we
are in leads directly to it, and to see that it can-
not be far off, nay, that we are within a few steps
of it. We have a prospect of being shortly with
Christ in paradise. Yet a little while, and we
shall be at home, we shall be at rest ; and what-
ever difficulties we may meet with in our way,
when we come to heaven all will be well, eter-
nally well.
116 THE PLEASANTNESS^ OF
CHAPTER VI.
THE DOCTRINE VINDICATED.
" Suffer me a little," says Elihu to Job,
^* and I will show thee that I have yet to speak
on God's behalf," something more to say in
defence of this truth, against that which may
seem to weaken the force of it. We all ought
to concern ourselves for the vindication of god-
liness, and to speak what we can for it, for
we know that it is everywhere spoken against.
There is no truth so plain, so evident, but there
have been those who have objected against it.
The prince of darkness will raise what mists he
can to cloud a truth, that stands so directly
against his interest ; but great is the truth, and
will prevail.
Now as to the truth of the pleasantness of
religion —
I. It is easy to confront the reproaches of the
enemies of religion, who give it an ill name.
There are those who make it their business,
A RELIGIOUS LIFE. 117
having perverted their own ways, to pervert the
right ways of the Lord, aiid cast an odium upon
them ; as Ely mas the sorcerer did, with a de-
sign ** to turn away the deputy from the faith."
They are like the wicked spies, that brought up
an evil report of the promised land, as a land
that did eat up the inhabitants thereof; and
neither could be conquered, nor was worth
conquering.
Now in answer to these calumnies we have
this to say, that the matter is not so. They who
say thus of religion *' speak evil of the things
which they know not." The devil, we know,
was a liar from the beginning, and a false
accuser of God and religion ; and represented
God to our first. parents, as having dealt hardly
and unjustly with them, in prohibiting them the
*' tree of knowledge ; " as if he envied them
the happiness and pleasure they would attain to
by eating of that tree ; and the same method he
still makes use of to alienate men's minds from
the life of God and the power of godliness.
But we know and are sure, that it is a ground-
less imputation ; for Wisdom's ways are ** ways
. of pleasantness, and all her paths are peace."
118 THE PLEASANTNESS OF
II. It is easy also to set aside the misrepre-
sentations of religion, which are made by some
that call themselves its friends, and profess
kindness for it. As there are enemies of the
Lord that blaspheme, so there are among the
people of the Lord those that give them great
occasion to do so^ as David did. How many
wounds does religion receive in the house of
her friends ; false friends they are, or foolish
ones, unworthy to be called Wisdom's children,
for they do not justify her as they ought ; but
through mistake and indulgence of their own
weakness, betray her cause, instead of pleading
it- and witnessing to it ; and confirm people's
prejudices against it, which they should en-
deavor to remove.
Some that profess religion are morose and
sour in their profession, peevish and ill-hu-
mored, and make the exercises of religion a
burden and task, and a terror to themselves and
all about them; while it ought to sweeten the
spirit, and make it easy, and candid, and com-
passionate to the infirmities of the weak and
feeble of the flock.
Others are melancholy and sorrowful in their
profession, and go mourning from day to day,
A RELIGIOirS LIFE. 119
under prevailing doubts and fears, and disquie-
tudes about their spiritual state. We know
some of the best of God's servants have expe-
Henced trouble of mind to a great degree.
As to the former, it is their sin ; and let them
bear their own burden, but let not religion be
blamed for it : and as to the latter, though
there are some very good people that are of a
sorrowful spirit, yet we will abide by it, that
true piety has true pleasure in it notwithst^nd*
ing. But God is sometimes pleased,, for wise
and holy ends, to suspend for a time the eon>-
municfttion of his comforts to his people, and to
hide his /ace from them, to try their faith, that
it may be ** found to praise, and honor, and
glory at the appearing of Christ," and so much
the more for their being a while ** in heaviness
through manifold temptations." Thus he cor<-
rects them for what has been done amiss by
them, and takes this course to mortify what is
amiss in them. Even winter seasons contribute
to the fruitfulness of the earth. Thus he brings
them to a closer and more humble dependence
upon Christ for all their comfort, and teaches
them to live entirely upon him. And though
" for a small moment he thu» forsakes them/' it
120 THB PLVAflAMTNESS OV
I
18 bat to magnify his power so much the more
in sapporting them, and to make his returns the
eweeter ; for he will gather them with '* ever-
lasting loving-kindness." Light is sown for
them, and it will ,eome up again.
As this is their affliction, God's hand must be
acknowledged in it, his righteous hand ; yet
there is sin in it, and that is from themselves.
Good people have not the comforts they might
have in their religion ; and whose fault is it ?
They may thank themselves ; they run them-
selves into the dark, and then shut their eyes
against the light. ** My wounds stink and are
corrupt," says David. * The wounds of sin
which I gave myself are unhealed, not bound
up, or mollified with ointment.' And why 1 Is
it for want of balm in Gilead, or a physician
there t No ; he owns it is because of his fool-
ishness ; he did not take the right method with
them. God speaks joy and gladness to his
people, but they turn a deaf ear to it, like
Israel in Egypt, that hearkened not to Moses,
for " anguish of spirit and for cruel bondage."
But let not the blame be laid upon religion,
which has provided comfort for their souls ; but
let them bear the blame whose souls refose to
A RELIGIOUS LIFS. 131
be comforted, or who do not take the way
appointed for comfort. David Owns that the
reason why he wanted comfort, and was in
pain, and agitated, was because he " kept
silence." He was not so free with God as he
might and should have been ; but when he
said, " I will confess my transgression unto the
Lord,'' he was forgiven, and all was well. Psal.
xxxii. 3, 5.
Those do both God and Christ, and them-
selves and others, a de^l of wrong, who look
upon him with whom they have to do in
religion, as one that seeks an occasion against
them, and counts them for his enemies, and is
extreme to mark what they think, or say, or do
amiss ; whereas he is quite otherwise, is slow to
anger, swift to merey, and willing to make the
best of those whose hearts are upright with
him, though they are compassed about with
infirmity. lie will not always chide ; he does
not delight ki the "death of them that die,"
but would rather that they should "turn and
live." Nor does he delight in the tears of them
that weep*— does not ** afflict willingly, nor grieve
the children of men," much less his own chil-
dren; but would rather they shoold be upon
11
132 THE PLEASANTNESS OF
good grounds comforted. Religion then elears
itself from ail blame which some may take
occasion to cast upon it, from the uncpmfortable
lives which some lead that are religious.
III. But it will require more pains to recon-
cile this truth of the pleasantness of religious
ways, with that which the word of God itself
tells us of, the difficulties with which the ways
of religion are attended. We value not the
misapprehensions of some, and the misrepresen-
tations of others, concerning religious ways;
but we are sure the word of God is of a piece
with itself, and does not contradict itself. Our
Master has taught us to call the way to heaven
a narrow way, that is, an afflicted way, a dis*
tressed way ; and we have in scripture many
things that declare it to be such. But this does
not contradict the doctrine that the ways of
Wisdom are pleasant ; for the pleasantness that
is in Wisdom's ways is intended to be a bal-
ance, and is very much an over-balance to any-*
thing in them which is any way distasteftil or
incommodious. As for the imaginary diffi-
culties which the sluggard dreams of, ''a lion
in the way," *' a lion in the street,"* we do not
regard them; but there are some real difficulties
A RELIGIOUS LIFE. 1^
in it, as well as real comforts. ** God hath set
the one over against the other," that we might
study to comport with both, and might sing,
and sing unto God of both. We will not, we
dare not, make the matter better than it is, but
will allow there is that in religion which at first
view may seem unpleasant ; and yet doubt not
but to show that it is reconcileable to, and
consistent with, all that pleasure which we
maintain to be in religion, and so to take off
all exceptions against this doctrine.
There are four things which seem not well to
agree with this doctrine, and yet it is certain
they do.
1. It is true, that to be religious is to live a
life of repentance, and yet religious ways are
pleasant notwithstanding. It is true, that we
•must mourn for sin daily, and reflect with regret
•impon our manifold infirmities ; sin must be bitter
to us, and we must even loathe and abhor our-
selves for the corruptions which dwell in us, and
the many actual transgressions which are com-
mitted by us. We must renew our repentance
daily, and every night must make some sorrowful
reflections upon the transgressions of the day.
But then it is not walking in the way of Wisdom
124 THB PUBA8ANTNB88 OF
that creates us this sorrow, but our trifling in
that way, and our turning aside out of it. If we
would keep close to these ways, and pass forward
in them as we ought, there would be no occasion
for repentance. If we were as we should be^
we should be always praising God, and rejoicing
in him ; but we make other work for ourseke^'
by our own folly, and then complain that religion
is unpleasant ; and whose fault is that ? If we
would be always Io?ing and delighting in Qod^
and would live a life of communion with him, we
should hare no occasion to repent of that ; but
if we leave the fountain of living waters, and
turn aside to broken cisterns, or the brooks in
suminer, and see cause to repent of it, we may
thank ourselves. What there is of bitterness in
repentance, is owing, not to our religion, but to
our defects and defaults in religion ; and it
proves that there is bitterness, not in the ways
of God, but in the ways of sin, which makes &
penitential sorrow necessary for the preventing^
of a sorrow a thousand times worse ; for sooner
or later sin will have sorrow. If repentance
"he bitter, we must not say, this is occasioned
through being godly, but through b^ing sinful.
" This is thy wickedness, because it is bitter.'^
A ilELIGIOUS LIFE. 135
If by sin we have made sorrow necessary, it is
certainly better to mourn now, than *' to mourn
at the last." To continue impenitent, is not to
put away sorrow from thy heart, but to put it off
to a worse place.
Even in repentance, if it be right, there is a
true pleasure, a pleasure accompanying it. Our
Saviour has said of them who thus mourn, ^ot
only that *'they shall be comforted," but that
they " are blessed." When a man is conscious
to himself that he has done an ill thing, and
what is unbecoming him, and may be hurtful to
him, it is incident to him to repent of it. Now
religion has found a way to put a sweetness into
that bitterness. Repentance, when it is not
from the influence of religion, is nothing but
bitterness and horror, as Judas's was ; but re-
pentance, as it is made an act of religion, as it
is one of the laws of Christ, is pleasant, because
it is the raising of the spirit, and the discharge
ing of that which is noxious and offensive.
Our religion has not only taken care that peni-
tents be not overwhelmed with an excess of
sorrow, and swallowed up by it, that their sor-
row do not work death, as the sorrow of the
world does ; bat it has provided that even ^his
11*
136 THE PtEAgANTNEfS OP
bitter cup should be sweetened ; and therefore
we find that, under the law, the sacrifices for
sin were commonly attended with expressions of
joy : and while the priests were sprinkling the
blood of the sacrifices to make atonement, the
Levites attended with psalteries and harps, for
so was the commandment of the Lord by his
prophets. Even the day to afflict the soul is the
day of atonement ; and when we receive the
atonement, we " joy in God through our Lord .
Jesus Christ/' In giving our consent to the
atonement, we take the comfort of the atone-
meiK. In sorrowing for the death of some dear
friend or relation, thus far we have found a
pleasure in it, that it has given vent to our
grief, which our spirits were full of; so in
flCNrrow for sin, the shedding of just tears is
some satisfaction to us. The same word in
Hebrew signifies both to comfort and to repent,
beeaose there is comfort in true repentance.
Much more, after repentance, there is a plear
sure flowing from it. It is a way of pleasant-
Bess, for it is the way to pleasantness. To them
that mourn in Zion, that sorrow after a godly
0ort, God hath appointed ''beauty for ashes^
ud the oil of JQjjf for nour&iiig." Afid the
A RELIGIOUS LIFE. ]^
more the soul is humbled under the sense of
sin, the more sensible will the comfort of pardon
be ; it is wounded in order to be healed. The
Jubilee trumpet sounded in the close of the day
of soul-affliction, which proclaimed the accepta-
ble year of the Lord, the year of release.
2. It is true that to be religious is to take
care, and to take pains, and to labor earnestly ;
and yet Wisdom's ways are ** ways of pleasant-
ness." It is true, we must strive to enter into
this way; must be in an agony — so the word
is. There is a violence which the kingdom of
heaven suffers, and the " violent take it by
force ! " The bread of life is to be eaten^ ia
the sweat of our face. We must be always
upon our guard, and keep our hearts with all v
diligence. Business for God and our souls is
what we are not allowed to be slothful in, but
we die to be '' fervent in spirit, serving the
LcN-d." We are " soldiers of Jesus Christ, and
we must endure hardness, must war the good
warfare," till it be accomplished.
And yet even in this contention, there is \
comfort. It is work indeed, aii^d work that
requires care ;- and yet it will appear to be
pjea^f^t work, if we consider iu>w ve are
128 THE PLEASANTNESS O^
Strengthened for it, and animated with strength
in our souls to go on in it, and go through with
it. It would be unpleasant, and would go on
very heavily, if we were left to ourselves, to
travel in our own strength ; but if we be ac-
tuated and animated in it by a better spirit and «
mightier power than our own, it is pleasant. If
God work " in us both to will and to do of his
own good pleasure," we shall have no reason to
complain of the difficulty of our work ; for God
** ordains peace for us," true peace and pleasure,
by " working all our works in us." It is ob-
servable that when God, though he eased not
Paul of the thorn in the flesh, yet said that
good word to him, '' My grace is sufficient for
thee," immediately it follows, "Therefore I
take pleasure in infirmities, in reproaches, in
distresses for Christ's sake ; for when I am
weak, then I am strong." Sufficient grace will
make our work pleasant, even the hardest part
of it.
It will appear to be pleasant work, if we con-
sider how we are encouraged in it. It is true,
we must take pains; but the work is good
work, and is to be done, and is done by all the
saints, from a principle of holy love, and that
A UUGIQI78 LI^E. 129
makes it pleasant ; aq Jacob's service for Ra-
chel was pleasant to him, because he lo?ed her.
It is an unspeakable comfort «to industrious
Christians, that they are working together with
God, and be with them; that their Master's
laye is upon them, and a witness to their sin-
oerity ; that *' he sees in secret," and will
** reward openly." God now accepts their
works, smiles upon them, and his Spirit speaks
to them good words, and ** comfortable words,"
witnessing to their adoption. And this is very
encouraging to God's servants, as it was to the
servants of Boaz to have their master come to
them, when they were hard at work, reaping
down his own fields, and with a pleasant coun-
tenance say to them, " The Lord be with you.'*
Nay, the Spirit says more to God's laborers—
*« The Lord is with you."
The prospect of the recompense of reward
is, in a special manner, encouraging to us in
our work, and makes it pleasant, and the little
difficulties we meet with in it to be as nothing.
It was by giving an eye to this, that Moses was
encouraged, not only to bear the reproach of
•Christ, but to " esteem it greater riches than
the treasures of Egypt"^ In all labor there is
130 THE PLEASANTNESS OP
profit, and if so, there is pleasure also in the
prospect of that profit, and according to the
degree of it. We must work, but it is to work
out our salvation, a great salvation, which,
when it comes, will abundantly make us
amends for all our toil. We must strive, but
it is to enter into life, eternal Jife. We must
run, but it is for an incorruptible crown, the
prize of our high calling. And we do not run
at an uncertainty, nor fight as those that beat
the air ; for to him that '* sows righteousness
there is a sure reward," and the assurance
of that harvest will make even the seed time
pleasant.
3. It is true that to be religious is to deny
'ourselves in many things that are, pleasing to
sense; and yet Wisdom's ways are pleasantness
notwithstanding. It] is indeed necessary that
beloved lusts should be mortified and subdued,
corrupt appetites crossed and displeased, which,
to the natural man, is like ** plucking out a
right eye, and cutting off a right hand." There
are forbidden pleasures th^t must be abandoned,
and kept at a distance from : the flesh must not
be gratified, nor '^ provision made to fulfil the
lusts of it," but, on the contrary, we must
A RELIGIOUS LIFE. 131
*' keep under the body, and bring it into sab-
jection ; " we must " crucify the flesh," must
kill it, and put it to a painful death. The first
lesson we are to learn in the schobl of Christ,
is to deny ourselves, and this must be our
constant practice; we must use ourselves to
deny ourselves, and thus " take up our cross
daily."
Now will not this spoil all ^he pleasure of a
religious life ? No, it will not ; for the pleasures
of sense, which we are to deny ourselves, are
comparatively despicable, and really dangerous.
These pleasures we are to deny ourselves are
comparatively despicable. How much soever
they are valued and esteemed by those who live
by sense, and know no better, they are looked
upon with a generous contempt by those who
live by faith, and are acquainted with divine
and spiritual pleasures. And it is no pain to
deny ourselves in these pleasures, when we
know ourselves entitled to better, more rational,
and noble, and agreeable, the delights of the
blessed spirits above. When a man has learned
to put a due estimate upon spiritual pleasures,
those that are sensual have lost all their sweet-
ness, and are become the most insipid things in
192 THB PlEAdAKTNBSS OF
the world ; have no pleasure in them, in com*
parison with that far greater pleasure whioh
exoellethv Is it any diminution to the pleasure
of a grown man^ to deny himself the toys andT
sports which he was fond of when a child t
Nt>; when he becomes a man he puts away
these childish things. He is now past them,, he
is above them, for he is acquainted with those
entertainments that are manly and more gen-
erous. Thus mean and little do the pleasures
of sense appear to those that have learned to
delight themselves in the Lord»
They are really dangerous ; they are apt to
take away the heart If the heart be set upon
them, they blind the mind, debauch the under-
standing and eonscience, and in many quench
the sparks of conviction, and of that holy fire
which comes from heaven and tends to heaven.
They are in danger of drawing away the h^art
from God, and the more Ihey are valued and
coveted, ^he more dangerous they are, the more
likely to pierce us through with many sorrows,
and to drown us in destruction and perdition.
To deny ourselves in them, is but to avoid a
rock^ upon which multitudes have fatally split.
^ ▲ RELIGIOUS UFE. 133.
What diminution is it to the pleasure of a
safe and happy way on sure ground, which will
certainly bring us to our journey's end, to deny
ourselves the false and pretended satisfaction of
walking in a fair but dangerous way, that leads
to destruction 1 Is it not much pleasanter trav-
elling on a rough pavement than on. a smooth
quicksand 1 Where there is a known peril
there can be no true pleasure, and therefore
the want of it is no loss or uneasiness.
What pleasure can a wise or considerate man
take in those entertainments in which he has
continual reason to suspect a snare and a design
upon him, any more than he who was at a feast
could relish the dainties of it, when he was
aware of a naked sword hanging directly over
him by a single thread ? The foolish woman
indeed calls the ''stolen waters sweety and
bread eaten in secret pleasant ; " but those find
no difficulty or uneasiness in denying them wha
know " that the dead are there, and her guests
are already in the depths of hell."
4. It is true, that " through much tribulation
we must enter into the kingdom of God ; '' that
we must Qot only deny ourselves the pleasures
of sense, but must sometimes expose ourselves
12
. 134 THE PLBASANTNBflS OF
to its pains ; that we mast take up our cross
when it lies in our way, and bear it after Christ.
We are uAd, that *' ail that will lire godly in
Christ Jesus must suffer persecution/' at least
they must expect it, and get ready for it ;
bonds and afflictions abide them ; losses in
their estates, hindrances in their preferment,
reproaches and contempts, banishments, deaths,
must be counted upon ; and will not this spoil
the pleasure of religion 7 No, it will not ; for
it is but '* light affliction ** at the worst, that we
are called to suffer, and " but for a moment,"
compared with the ** far more exceeding and
eternal weight of glory " that is reserved for us,
with which the sufferings of this present time
are not worthy to be compared.'' All these
troubles do but touch the body, the outward
man, and the interests of it ; they do not at all
affect the soul. They break the shell, or pluck
off the husk, but do not bruise the kernel.
Can the brave and courageous soldier take
pleasure in the toils and perils of the camp, and
in jeoparding his life in the high places of the
field, in the eager pursuit of honor, and in the
service of his prince and coutitry ? And shall
not those who have the interests of Christ's
A, RELIGIOUS LIFE. 135
kingdom near their hearts, and are carried on
by a holy ambition of the honor that comes
from God, take a delight in suffering for Christ,
when they know that those sufferings tend to
his honor and their own hereafter 1 They that
are " persecuted for righteousness' sake, that
are reviled, and have all manner of evil said
against them falsely," because they belong to
Christ, are bidden not only to bear it patiently,
but to rejoice in it, and to be *^ exceeding glad,
for great is their reward in heaven/' Every
reproach we endure for Christ will be a pearl in
our crown shortly.
As those afflictions abound for Christ, so our
'' consolations in Christ do much more abound."
The more the waters increased, the higher was
the ark lifted up. The more we suffer in God's
cause, the more we partake of his comforts;
for he will not be wanting to those whom he
calls out to any extraordinary hardships for' his
name's sake. Thus the extraordinary supports
and joys which they experience, who patiently
suffer for righteousness' sake, add much more
to the pleasantness of the ways of Wisdom,
than the sufferings themselves do or can dero-
gate from it ; for the sufferings are human, the
136 THE FLBASANTNESS OF
bonsolations are divine. They suffer in the
flesh, but they rejoice in the spirit ; they suffer
for a time, but they rejoice evermore; and
*' this their joy no man taketh from them."
A RSLIGIOUB LIFB. 187
CHAPTER VII.
THE APPLICATION OF THE DOCTRINE.
CoNCERNiNO this doctrine of the pleasantness
of religious lyays, I hope we may now say, as
Eliphaz does of his principle, " Lo ! this, we
have searched it ; so it is ; " it is incontestibly
true, and therefore we may conclude as he
does, " Hear it, and know thou it for- thy
good ; " know thou it for thyself — so the margin
reads it; apply it to thyself, believe it con-
cerning thyself, not only that it is good, but
that '' it is good for thee to draw near to God."
Then only we hear things, and know them for
our good, when we hear them and know them
for ourselves.
The inferences, by way of counsel and ex-
hortation, we shall draw from this doctrine.
I. ]jet us all be persuaded and prevailed
with, to enter into and to walk in these paths
of Wisdom, that are so very pleasant.
12*
138 THE PLEASANTNESS OF
Is a life of religion such a sweet and com-
fortable life ? Why then should not we be
religious? If such as these be the ways of
Wisdom, why should not we be travellers in
those ways ? Let this recommend to as a life
of sincere and serious godliness, and engage us
to conform to all its rules, and give up ourselves
to be ruled by them. It is not enough to have
a good opinion of religion, and to giye it a good
word ; that will but be a witness against us, if
we do not set ourselves in good earnest to the
practice of it, and make conscience of living
up to it.
I would here, with a particular and pressing
importunity,' address myself to you that are
young, to persuade you, now in the days of
your youth, now in the present day, to make
religion your choice and your business ; and I
assure you, if you do so, you will find it your
delight. That which I would persuade you to,
is to walk in the ways of Wisdom, to be sober,
minded, to be thoughtful about your souls and
your everlasting state, and to get your minds
well principled, and well affected, and well
inclined. " Wisdom is the principal thing,
therefore get wisdom, and with all thy getting
A HELIOIOUS LIFE. 139
get understanding." That of which I would
persuade you, is the pleasantness of this way ;
you cannot do better for yourselves than by a
religious course of life.
I wish you would see and seriously consider
the two rivals that are making court to you
for your souls, for your best affections, Christ
and Satan ; and act w'isely in disposing of
yourselves, and make such a choice as. you will
.afterwards reflect upon with comfort. You are
now at the turning time* of life; turn right
now, and you are made for ever. Wisdom
says, " Whoso is simple, let him turn in " to
me ; and she will cure him of his simplicity.
Folly says, ** Whoso is simple, let him turn in "
to me ; and she will take advantage of his
simplicity. Now let him come, wh^se right
your hearts are, and give them him,' and you
shall have them again more your ownl
That you may determine well between these
two competitors for the throne in your souls,
see, first, the folly of carnal, sinful pleasures,
and abandon them: you will never be in love
with the pleasures of religion till you' are per-
isuaded to' fall ' out with forbidden pleasures.
The enjoyment of the delights of sense suits
140 THE PLEASANTNESS OF
best with the age of youth ; the appetite
towards them is then most violent ; mirth,
sport, plays, dainties, -are the idols of young
people ; they are therefore called " youthful
lUSts." The days will come, the evil days,
when they themselves will say they have " no
pleasure in them," like Barzillta, who, when he
was old, could no more relish what he ate and
what he drank. Oh that reason, and wisdom,
and grace, might make you as dead to them
now, as time and days will make you after a
while I
Will you believe one who tried the utmost of
what the pleasures of sense could do towards
making a man happy? He said of laughter,
" It is mad," and of mirth, " What doth it 1 "
and that '* sorrow is better than laughter."
Moses knew what the pleasures of a court
were, and yet chose rather to suffer affliction
with the people of God, than to continue in the
snare of them ; and you must make the same
choice; for you will never cordially embrace
the pleasures of religion, till you have re-
nounced the pleasures of sin. Covenant against
them, therefore, and watch against them.
A RELIGIOUS LIFE. 141
Look upon sinful pleasures as mean, and
mucli below you ; look upon them as vile, and
much against you ; and do not only despise
them, but dread th(*m, and ^' hate even the
garments spotted with the flesh."
Secondly ; be convinced of the pleasure of
Wisdom's ways, and come and try them. You
are, it may be, prejudiced against religion as a
melancholy thing; but, as Philip ^aid to Na-
thaniel, " Come and see." Believe it possible
that there may be a pleasure in religion which
you have not yet thought of When religion is
looked upon at a distance we see not that
pleasure in it which we shall certainly find
when we come to be better acquainted with it.
Come and take Christ's yoke upon you, and
you will find it easy. Try the pleasure there is
in the knowledge of God and Jesus Christ, and
in converse With spiritual and eternal things;
try the pleasure of seriousness and self-denial,
and you will find it far exceeds that of vanity
and self-indulgence. Try the pleasure of med-
itation on the word of God, of prayer, and
praise, and sabbath-sanctification, and you will
think that you have made a happy change of the
142 THB FLEA8ANTNKM OF
pleasure of Tain and carnal mirth for these true
delights.
Make this trial by .these four rales. — ^First,
that man's chief end is to glorify God and
enjoy him. Our pleasures will be according to
that which we pitch upon and pursue as our
chief end. If we can mistake so far as to
think it is our chief end to enjoy the world and
the flesh, and our chief business to serve them,
the delights of the senses will relish best with us :
but if the world was made for mah, certainly
man was made for more than the world ; and if
God made man, certainly he made him for
himself: God then is our chief good, it is our
business to serve and please him, and our
happiness to be accepted of him.
Secondly ; that the soul is the man, and that
is best for us which is best for our souls. Learn
to think meanly of the flesh, by which we are
allied to the earth and the inferior creatures. It
is formed out of the dust, it is dust, and it- is
hastening to the dust ; and then the things that
gratify it will not be esteemed of any great
moment. ** Meats for the belly, and the belly
for meats, but God shall destroy both it and
them ; and therefore let us not make idols of
k RELIOI01T8 LIFE. 143
them. But tiie soul is the noble part of us, by
ndiich we are allied to heaven and the world of
spirits. Those comforts therefore which delight
the soul are the comforts we should prize most,
and give the preference to, for the soul's sake.
Rational pleasures are the best for a man.
Thirdly ; that the greatest joy is that which
a stranger doth not intermeddle with. The best
pleasure is that which lies not under' the eye
and observation of the world, but which a man
has and hides in his own bosom, and by which
he enjoys himself, and keeps not only a peace-
able but a comfortable possession of his own
soul, though he does not, by laughter, or other
expressions of joy, tell them the satisfaction he
has. Christ had '' meat to eat which the world
knew not of,'' and so have Christians, to whom
he is the bread of life.
Fourthly ; that all is well that ends everlast-
ingly well. That pleasure ought to have the
preference which is of the longest continuance.
The pleasures of sense are withering and
fading, and leave a sting behind them to those
that place their happiness in them; but the
pleasures of religion will abide with us; ''in
these is continuance ; " they will not turn with
144
THE PLEASANTNESS OF
the wind, nor change with the weather, but are
meat which endures to everlasting life. Reckon
that the best pleasure which- will remain with
you, and stand you in stead when you come to
die; which will help to take off the terror of
death, and allay its pains. The remembrance
of sinful pleasures will give us killing terrors,
but the remembrance of religious pleasures will
give us living comforts in dying moments.
II. Let us, who profess religion, study to
make it more and more pleasant to ourselves.
We see how much is done to make it so ; let us
not receive the grace of God herein in vain.
Let them that walk in wisdom's ways taste the
sweetness of them, and relish it. Christ's ser-
vice is perfect freedom ; let us not make a
drudgery of it, nor a toil of such a pleasure.
We should not only be reconciled to our duty,
as we ought to be to our greatest afflictions, and
to make the best of it, but we should rejoice
in our duty, and sing at our work. If God
intended that his service should be a pleasure,
to his servants, let them concur with him.
herein, and not walk contrary to him. ^
k REUGIOVS LIFE. 145
Now, in order to the making of our religion
increasingly pleasant to us, I shall give seven
directions.
1. Let us always keep up good thoughts of
God, and carefully watch against hard thoughts
of him. As it is the original error of many
that ar-e loose and careless in religion, that they
''think God altogether such an one as them-
selves," as much a friend to sin as themselves,
and as indifferent whether his work be done or
not, — so it is the error of many who are severe
in their religion, that they think God, like
themselves, a hard Master. They have such
thoughts of him as Job had in an hour of
temptation, when he looked upon God as
seeking occasions against him, and taking him
for his enemy ; as if he were extreme to mark
iniquities, and implacable to those who had
offended, and not accepting any service that
bad in it the least defect or imperfection. But
the matter is not so ; and we do both God and
ourselves a great deal of wrong, if we imagine
it to be so. What could have been done more
than God has done, to convince us that he is
gracious, and merciful, "slow to anger," and
r«adjr to forgive sin when it is repented off
19
146 THE PLEASANTNESS OF
Let us deal with him accordingly. Let us look
upon God as love, and the God of love, and
then it will be pleasant to us to hear from him,
to speak to him, to converse with him, and to
do him any service.
It is true, God is great, and glorious, and
jealouSji and to be worshipped with reverence
and holy fear ; but is he not our Father, a
tender, gracious Father ? Was not God, in
Christ, "reconciling the woild to himself," and
to all his attributes and relaiions tO( us, by
showing himself willing to be reconciled to us,
notwithstanding our provocations? See him,
therefore, upon a throne of grace, and come
boldly to him, and that will make your service
pleasant.
2. Let us dwell much by faith upon the
promises of God. What pleasant lives should
we. lead, if we were but more intimately ac-
quainted with those declarations which God
has made of his good will to man, and the
assurances he has given of his favor and all the
blessed fruits of it, to those who serve him
faithfully? The promises are many, and ex-
ceeding great and precious, suited to our case,
and accommodated to- every exigence. There
A RELIGIOUS LIFE. 147
are not only promises to grace, but promises of
grace, grace sufficient ; and these promises are
all *' yea and amen in Christ." And what do
these promises stand in our Bibles for, but to be
made use of? Come, then, and let us apply
them to ourselves, and insert our own names in
them by faith. What (iod said to Abraham,
"I am thy shield," I am ' El-shaddi, a God
all-sufficient ' — what he said to Joshua, " I will
never fail thee nor forsake thee," he says to
me. What he says to all that love himj that
" all things shall work for good to them ; " and
to all that "fear him," that ^* no good thing"
shall be wanting to them, he says to me ; and
why should not I take the comfort of it?
3. Let us order the affairs of our religion
with discretion. Many make religion unplea-
sant to themselves and discouraging to others,
by their imprudent management of it ; making
that service to be a burden by the circum-
stances of it, which in itself would be a plea-
sure ; doing things out of time, or tasking
themselves above their strength, and under-
taking more than they can go through with,
especially at first, which is like " putting new
wine into old bottles," or like " over-driving the
148 THE PLKABANTNEBS OF
flocks." If we make the yoke of Christ heavier
than he has made it, we may thank ourselves
that our drawing in it becomes unpleasant.
But let us take our religion as Christ has
settled it, and we shall find it easy. When
the ways of our religion are ways of wisdom,
then they are ways of pleasantness; for the
more wisdom the more pleasantness. * Wisdom
dwells with prudence.' Wisdom will direct us
to be even and regular in our religion, to take
care that the duties of our general and particu-
lar calling, the business of our religion and
our necessary business in the world, do not
interfere or intrench upon one another. It will
direct us to time duty aright ; for everything is
beautiful and pleasant in its season, and work
is then easy when we are in the frame for it.
4. Let us live in love, and keep up Christian
charity, and the spiritual communion of saints.
/If we would be of good comfort, we must be
of one mind ; and therefore the apostle presses
brotherly love upon us with an argument taken
from the consolations in Christ, Phil. ii. I. that
is, the comfort that is in Christianity. As ever
you hope to have the comfort of your religion,
submit to that great law of it, " Walk^in love ; **
A RELIGIOUS LIFE. 149
for, " Bhhold, how good and how pleasant it is
for brethren to dwefll together in unity." The
more pleasing we are to our brethren, the more
pleasant we shall be to ourselves.
Nothing makes our lives more uncomfortable
than strife and contention ; '' Wo is me that I
dwell among ithose that hate peace." It is bad
being among those that are disposed to quarrel,
and worse having in ourselves a disposition to
quarrel. The resentments of contempt put upon
us are uneasy enough, and contrivances to
revenge it are much more so. And nothing
makes our religion more uncomfortable than
strifes and contentions about it. We forfeit
and lose the pleasure of it, if we entangle
ourselves in perverse disputings about it. But
by holy love we enjoy our friends, which will
add to the pleasure of enjoying God in this
world. Love itself sweetens the soul, and
revives it, and, as it is the load-stone of love,
it fetches in the further pleasure and satisfac-
tion of being beloved, and so it is a heaven
upon earth ; for what is the happiness and
pleasure of heaven, but that there love reigns
in perfection ? Then we have most peace in
•13*
150 THE PLEASANTNESS OF
our bosoms, when ive are most peaceably dis-
posed towards our brethren.
5. Let us be much in the exercise of holy
joy, and employ ourselves much in praise. Joy
is the heart of praise, as praise is the language
of joy. Let us engage ourselves to these, and
quicken ourselves in these. God has made
these our duty, that by these all the other parts
of our duty may be pleasant to us ; and for that
end we should abound much in them, and
attend upcm God with joy and praise. Let us
not crowd our spiritual joys into a corner of
our hearts, nor our thankful praises into a
corner of our prayers, but give both scope and
vent to both. ^
Let us be frequent and large in our thanks-
givings. It will be pleasant to us to recount
the favors of God, and thus to make some
returns for them ; though poor and mean, yet
such as God will graciously accept. We should
have more pleasure in our religion, if we had
but learned in " everything to give thanks," for
this takes out more than half the bitterness of
our afflictions, that we can see cause even to be
thankful for them ; and it infuses more than a
double sweetness into our enjoy ment^, that they
A ilELtGlOtfl) LIFE. 151
furnish us with matter for this excellent, heav-*
enly work of praise. " Sing praises unto his
name, for it is pleasant ; " comfortable, as well
as comely.
Let us live a life of delight in God, and love
to think of him, as we do of one whom we love
and value. Let the flowing in of every stream
of comfort lead us to the fountain ; and in
everything that is grateful to us, let us taste
that the Lord is gracious. Let the drying up of
every stream of comfort drive us to the foun-
tain ; and let us rejoice the more in God for
our beiqg deprived of that which we used to
rejoice in.
6. Let us act in a constant dependance upon
Jesus Christ. Religion would be much more
pleasant, if we did biit cleave more closely to
Christ ' in it, and do all in his name. The
more precious Christ is to us, the more pleasant
will every part of our^ work be ; and therefore
believing in Christ is often expressed by our
rejoicing in him. We may rejoice in God,
through Christ, as the Mediator between us and
God ; may rejoice in our communion with God,
when it is kept up through Christ ; may rejoice
in hope of* eternal life^ when we see this life in
152 THE PLEASANTNESS OF
the Son. " He that hath the Son of God, hath
life/' that is, he has comfort.
There is that in Christ, and in his under-
taking and performances for us, which is suffi-
cient to satisfy all our doubts, to silence all our
fears, and to balance all our sorrows. He was
appointed to be "the Consolation of Israel,"
and he will be so to us, when we have learned
not to look for that in ourselves which is to
be had in him only, and to make use of his
mediation in everything wherein we have to do
with God. When we rejoice in the righteous-
ness of Christ, and in his grace and strength ;
when we rejoice in his satisfaction and inter-
ceission, in his dominion and universal agency
and influence, and in the progress of his Gospel,
and the conversion of souls to him, and please
ourselves with prospects of his second coming,
we have then a joy, not only which no man
takes from us, but which will increase more
and-more ; and of the increase of Christ's gov-
ernment, and therefore of that peace, there
shall be no end. Our songs of joy are then
most pleasant, when the burden of them is,
*None but Christ; none but Christ.'
A KELI6I0US LIFE. 153
7. Let US' converse much with the glory that
is to be revealed. They that by faith send
their hearts and best affections before them
to heaven, while they are here on this earth,
may in return fetch thence some of those joys
and pleasures that are at God's right hand.
That which goes up in vapors of holy desire,
though insensible, in groanings which cannot
be uttered, will come down again in dews of
heavenly consolations, which will make the soul
as a watered garden.
Let us. look much to the end of our way, how
glorious it will be, and that will help to make
our way pleasant. This abundantly satisfies the
saints, and is the fatness of God's house on
earth. This makes them now to " drink of the
river of God's pleasures," that " with him is
the fountain of life," whence all these streams
come, and ** in his light they hope to see light,"
everlasting light. By frequent meditations on
that rest which remains for the people of God,
we now enter into that rest, and partake of the
comfort of it.
. Our hopes of that happiness through grace
would be very much strengthened, and our
evidences for it cleared up insensibly, if we did
154 THE PLEASANTNESS OF
but converse more with it, and the discoveries
made^ of it in the Scripture. We may have
foretastes of heavenly delights while we are
here on earth, clusters from Canaan while we
are yet in this wilderness, and there is no
pleasure comparable to that which these afford.
That is the sweetest joy within us which is
borrowed from the joy set before us. And we
deprive ourselves very much of the comfort of
our religion, in not having our eye more to that
joy. We rejoice most triumphantly, and with
the greatest degrees of holy glorifying, when
we " rejoice in hope of the glory of God." In
this " our heart is glad, and our glory rejoices."
' III. Let us make it appear that we have
indeed found wisdom's ways to be pleasantness,
and her paths peace. If we have experienced
this truth, let us evidence our experience ;
and, not only in word^ but in deed, bear our
testimony to the truth of it. Let us live as
those who believe the sweetness of religion, not
because we are told it, but because we have
tasted it.
If so be then we " have tasted that the Lord
is gracious ; " if we have, indeed, found it a
pleasant thing to be religious— *<
A RELIGIOUS LIFE. 155
1. Let our hearts be much enlarged in all
religious exercises, and all instances of Gospel
obedience. The more pleasant the service of .
God is, the more we should abound in it.
When God enlarges our hearts with his con-
solations, he expects that we should run the
way of his commandments, that we should
exert ourselves in our duty with more vigor,
and press forward 'the more earnestly towards
perfection.
What is really our delight we are not soon
weary of. If we delight in approaching to God,
we shall seek him daily, and make it our daily
. work to honor him. If meditation and prayer
be sweet, let them be our daily iexercise ; and
let this bind our souls with a bond to God, and
' the ** sacrifice as with cords to the horns of the
ahar." With this we should answer all temp-
tations to apostacy — * Shall I quit so good a
Master, so good a service ? Entreat me not to-
leave Christ, or to turn from following after
him; for it is good to be here.' ** Here let us
make tabernacles." Whither else shall we go,
but to Him that has the words of eternal life T
2. Let our whole conversation be cheerful,
and melancholy be banished. Are the ways of
156 tHE PLEASANTNESS OP
religion pleasant t Let us be pleasant in them,
both to ourselves and to those about us. As for
those who are yet in a state of sin and wrath,
they have reason to be melancholy ; let the
sinners in Zion be afraid, be afflicted; joy is
forbidden fruit to them ; what have they to do
with peace ? " Rejoice not, O Israel, for joy,
as other people, for thou hast gone a whoring
from thy God." But those who, through grace,
are called out of darkness into marvellous
light, have cause to be pheerful, and should
have hearts to be so.. ** Arise, shine, for thy
light is come." Is the Sun of Righteousness
risen upon us ? Let us arise and look forth as
the morning with the morning. That comfort
which Christ directs to our souls, let us reflect
back upon others. And as our light is come,
so is our liberty. Art thou " loosed from the
bands of thy neck, O captive daughter of Zion?
Awake, awake, put on thy strength, put on thy
beautiful garments, and shake thyself from the
dust."
Though vain and carnal mirth is both a great
sin and a great snare, yet there is a holy
cheerfulness and pleasantness of conversation,
which will not only consist very well with
A RKLIGI0V8 LIFE. 157
serious godliness, but greatly promote it in
ourselves, and greatly adorn it, and recommend
it to others. ** A merry heart," Solomon says,
'** doeth good like a medicine," and makes fat
the bones; while a broken spirit does hurt
iike a poison, and dries the bones. Christians
should endeavor to keep up a cheerful temper,
and not indulge themselves in that which is
saddening and disquieting to the spirit; and
they should show it in all holy conversation,
that those they converse with may see that they
did not renounce pleasure when they embraced
religion.
Are we in prosperity ? Let us therefore be
cheerful, in gratitude to the God of our mercies,
who expects that we should ''serve him with
joyfulness and gladness of heart, in the abun-
dance of ail things," and justly takes it ill if
we do not. Are we in affliction ? Yet let us
be cheerful,. that we may make it appear that
our happiness is not laid up in the creature, nor
our treasures on earth. If it is the privilege of
Christians to rejoice in tribulations, let them
not throw away their privilege, but glory in it^
and make use of it. Let the joy of the Lord,
which has infused itself into our hearts, diiOTuse
14
158 ' THE PLEASANTNESS OF
itseJf into all our converse. " Go thy way, eat
thy bread with joy, and drink thy wine ; "
nay, if thou shouldst be reduced to drink mere
water^ drink it " with a merry heart," if thou
hast good ground to hope that, in Christ Jesus,
God now accepts thy works ; and this joy of
the Lord will be thy strength.
3. Let us look with contempt upon the
pleasures of sense, and with abhorrence upon
the pleasures of sin. The more we have tasted
of the delights of heaven, the more our mouths
should be put out of taste with the delights of
this earth. Let not those who have been feasted
with the milk and honey of Canaan hanker
after the garlic and onions of Egypt.
Let us keep at a distance from all forbidden
pleasures. There is a hook under those baits ;
a snake under that green grass ; a rock under
those smooth waters, on which multitudes have
split. Either spiritual pleasures will deaden
the force of the pleasures of sin, or the pleasures
of sin will spoil the relish of spiritual pleasures.
Let us keep up a holy indifference even to
the lawful delights of sense, and take heed not
to love them more than God. The eye that has
looked at the sun is dazzled to everything else.
A RELIGIOUS LIFE. 159
tiave we beheld the beauty of the Lord ? Let
us see and own how little beauty there is in
other things. If we be tempted to do anything
unbecoming us by the allurements of pleasure,
we may well say, ' Offer these things to those
that know no better ; but we will never leave
fountains of living water for cisterns of puddle
water.'
4. Let not our hearts envy sinners. Envy
arises from an opinion that the state of others
is better than our own, which we grudge and
are displeased at, and wish ourselves in their
condition. Good people are often cautioned
against this sin ; " Be not thou envious against
evil men, nor desire to be with them ; " for if
there be all this pleasure in religion, and we
have experienced it, surely we need not ex-
change our condition with any sinner, even in
his best estate.
Envy not sinners their outward prosperity,
their wealth and abundance. Envy not sinners
the liberty they take to sin ; that they can allow
themselves in the full enjoyment of those plea-
sures which we cannot think of without horror.
Have not we the enjoyment of pleasures which
are infinitely better, and which they are stran-
160 THE PLEASANTNESS OF
gets to ? We cannot have both ; and of the
. two, are not ours, without dispute, preferable to
theirs; and why then should we envy themi
Their pleasures are enslaving, ours enlarging ;
theirs debasing to the soul, ours ennobling;
theirs surfeiting, ours satisfying ; theirs offen-
sive to God, ours pleasing to him ; theirs will
end in pain and bitterness, ours will be per-
fected in endless joys; what reason then have
we to envy them ?
5. Let not our spirits sink or be dejected
under the afflictions of this present time. We
disparage our comforts in God, if we lay too
much to heart our crosses in the world; and
therefore hereby let us evince^ that being satis-
fied of God's loving-kindness, we are satisfied
with it. Let us look upon that as sufficient to
balance all the unkindnesses of men. They
that value themselves upon God's smiles, ought
not to vex tjiemselves at the world's frowns.
The light of God's countenance can shine
through' the thickest clouds of the troubles of
this present time ; and therefore we should
walk in the light of the Lord, even when, as to
our outward condition, we sit in darkness.
A RELIGIOtrs LWE. 161
6. Let the pleasure we have found in religion
dispose us to be liberal and charitable to the
poor and distressed. The pleasing sense we
have of God's bounty to us, by which he has
done so much to make us easy, should engage
us bountifully to distribute to the necessities of
saints, according to our ability, not only to
keep them from perishing, but to make them
easy, and that they may rejoice as well as we.
Cheerfulness that enlarges the heart, should
open the hand too. Paul observes it concerning
the churches of Macedonia, who were ready to
give for the relief of the poor saints at Jerusa-
lem, that it was the " abundance of their joy,"
their spiritual joy, their joy in God, that
** abounded unto the riches of their liberality.*'
When the people of Israel are commanded to
** rejoice in every good thing " which God had
given them, they are commanded also to give
freely to " the Levite, the stranger, the father-
less, and the widow, that they may eat, and be
filled." And when, upon^a particular occasion,
they are directed to "eat the fat, and .drink the
sweet," Neh. viii. 10, at the same time they are
directed to " send portions unto them for whom
nothing is prepared ; " and then the joy of the
14*
103 THIS PLEASANTNESS OF
Lord will be their strength. By our being
charitable, we should show that we are cheer-
ful ; that we cheerfully taste God's goodness in
what we have, and trust his goodness for what
we may hereafter want. •
7. Let us do what we can to bring others to
partake of the same pleasures in religion which
we have tasted, especially those who are under
our charge. It adds very much to th'e pleasure
of an enjoyment, to communicate of it to others,
especially wheh the nature of it is such, that
we have never the less, but the more rather, for
others sharing in it. What good tidings we
hear, that are of common concern, we desire
that others may hear and be glad too. He that
has but found a lost sheep, calls his friends and
neighbors to rejoice with him j but he that has
found Christ, and found comfort in him, can
say, not only, * Come, rejoice with me,' but,
* Come and partake with me ; ' for yet there is
room enough for all, though ever so numerous ;
enough for each, though ever so necessitous
and craving.
8. Let us be willing to die, and leave this
world. We have reason to 'be ashamed of
ourselves, that we, who have not only laid Up
A RELIGIOUS LIFE. 163
our treasures above, but fetch our pleasures
thence, are as much in love with our present ^
state, and as loth to think of quitting it, as if
our riches, and pleasures, and all, were wrapt
up in the things of sense and time. The
delights of sense entangle us and hold us here.
These are the things that make i|s loth to die,
as one once said, viewing his fine house and
gardens. And are these things sufficient to
court our stay here, when God • says, " Arise,
and depart, for this is not your rest ? "
Let us not be afraid to remove from a world
of sense to a world of spirits, since we have
found the pleasures of sense not worthy to be
compared with spiritual pleasures. When in
old age, which fs one of the vallies of the
shadow of death, we can no longer relish the
delights of the body, but they become sapless
and tasteless, as they were to Barzillai, yet we
need not call those " evil day^," and " years in
which we have po pleasure," if we have walked
and persevered in wisdom's ways ; for if so, we
may then in old age look back with pleasure
upon a life well spent on earth, as Hezekiab
did, and look forward with more pleasure upon
a life to be better spent in heaven. And when
164 THE PLEASANTNESS OF
we have received a sentence of death within
ourselves, and see the day appi^oaching, the
pleasure we have in loving God and believing
in Christ, and* in the expressions of holy joy
and thankfulness, should make even a sick bed
and a death bed easy. * The saints shall be
joyful in glory, and shall sing aloud upon their
beds,' those beds to which they are confined,
and from which they are removing to their
graves, their beds in the darkness. Our reli-
gion, if we be faithful to it, will furnish us with
living comforts in dying moments, sufficient to
balance the pains of death, and take off the
terror of it, and to enable us to triumph over it ;
" O death, where is thy sting 1 " Let us then
evidence our experience of the pleasures of
religion, by living above the inordinate love of
life and fear of death.
9. Let us long for the perfection of these
spiritual pleasures in the kingdom of glory.
When we come thither, and not till then, they
will be perfected. While we are here, as we
know and love but in part, so we rejoice but in
part. Even our spiritual joys here have their
damps and alloys ; we mix tears and tremblings
with them ; but In heaven there is a '' fulness of
A RELIGIOUS LIFE. 165
joy without mixture," and " pleasures for ever-
more^" without period or diminution. The
servants of Christ will there enter into the joy
of their Lok'd, and it shall be " everlasting joy»"
And what are the pleasures in the way of
wisdom, compared with those at the end of the
way 7 * If a complacency in the divine beauty
and love be so pleasant while we are in the
body, and are absent from the Lord, what will
it be when we have put off the body, and go to
be present with the Lord ? If a day in God's
courts, and a few minutes spent there in his
praises, be so pleasant, what will an eternity
within the veil be, among them that dwell in
his house above, and are still praising LIm ? If
the earnest of our inheritance be so comfort-
able, what will the inheritance itself be ? Now
wherever there is grace, it will be aiming at
and pressing towards its own perfection. It is
a " well of w^ter springing up to eternal life."
This therefore we should be longing for. Our
love to God in this world is love in motion, in
heaven it will be love at rest : O when shall
that sabbatism come, which remains for the
people of God? Here we have the pleasure of
looking towards Go4 : '' O when shall we come
166 THE PLEASANTNESS OF RELIGION.
and appear before him?" Our Lord Jesus^
when at his last passover, which he earnestly
desired to eat with his disciples, had tasted of
the "fruit of the vine/' speaks as one that
longed to drink it new in the kingdom of hb
Father. It is very pleasant to serve Christ^
here, but to " depart and be with Christ is far
better." " Now are we the sons of God," and
it is very pleasant to think of it : but " it doth
not yet appear what we shall be." Something
there is in reserve, which we are kept In
expectation of. We are not yet at home, but
we should long to be there, and keep up holy
desires of that glory to be revealed, that we
may be quickened, as long as we are here, to
press *' toward the mark for the prize of the
high calling."
THE END.
HYMN.
My meditation of him shall be sweet ; I will be glad in the Lord^
When languor and disease invade
This trembling house of clay
'Tis sweet to look beyond my pains,
And long to fly away.
Sweet to look inward, and attend
The whispers of his love ;
Sweet to look upward to the plaee
Where Jesus pleads above.
Sweet to reflect, how grace divine
V My sins on Jesus laid >
Sweet to remember that his blood
My debt of suflfring paid.
Sweet on his faithfulness to rest,
Whose love can never end ;
Sweet on his covenant of grace
For all things to depend.
Sweet, in the confidence of faith^
To tr,ust his firm decrees ;
Sweet to lie passive in his hand.
And know no will but his.
If such the sweetness of the streams.
What must the fountain be,
Where saints and angels draw their blii» *
Immediately from thee !
i
A